hearts of the people, in the face of contempt, ridicule, and persecution, finally disarmed their enemies and even extorted from them reluctant commendation. Principles, for the promulga

blest capacity, and of daily application to the duties of life. We cannot become too conversant with these, nor ponder them too often or too seriously with reference to our own conduct and conversation. It is not, there- tion of which, they suffered deeply in person fore, to discourage from the very frequent and estate, were subsequently acknowledged perusal of this blessed book, that the Society as truth by a large portion of Christian proholds forth the necessity of seeking the aid of fessors, and several of their testimonies have the Holy Spirit, savingly to open and apply so generally obtained as to have modified the the doctrines it contains, but rather to encou- legal codes in England and America, and given rage all in the performance of this necessary a new aspect to judicial proceedings. When duty, to apply in faith to Him who opened the we contemplate the spread of those Christian understandings of his disciples formerly to doctrines which our forefathers maintained understand the Scriptures, that so we may almost alone, and remember that they have realize the truth of the apostles' testimony, lost none of their truth or excellence, that that they are profitable for doctrine, for re- their benign influence in promoting the happiproof, for correction, for instruction in righte-ness and true interests of mankind is not ousness, that the man of God may be perfect, lessened, and that they are among the loveli thoroughly furnished unto all good works, and est features and highest privileges of the Christhat they are able to make wise unto salvation tian religion, the importance of maintaining through faith which is in Christ Jesus. them inviolate assumes a most serious charac

Their belief in a divine communication be-ter. Had the members of the Society stood tween the soul of man and its Almighty Creator, through the medium of the Holy Spirit, by which the Christian may be "led into all truth," did not at all lessen their regard for the authority of the Holy Scriptures as the test of doctrines. They constantly professed their willingness that all their principles and practices should be tried by them; and that whatsoever any, who pretended to the guidance of the spirit, either said or did which was contrary to their testimony, ought to be rejected and condemned as a satanic delusion, and also, that "what is not read therein nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith."

With these views of the spirituality of the of the Gospel, and the authority of Holy Scripture, they were led to the cordial acceptance of those precepts of our blessed Saviour and his apostles, which so strikingly enforce what are termed the testimonies of the Society, viz: against war, oaths, a hireling ministry, the pride of life and worldly compliance in extravagant and costly attire and living, the use of the plural language to a single person, and of flattering titles and compliments; against all intemperance in eating or drinking, vain amusements, conversation and jesting; in short whatever was inconsistent with the gravity of men, who were "looking for and hastening unto the great day" of righteous retribution, and therefore desired to "pass the time of their sojourning here" in the fear and favour of God. In the midst of a corrupt and licentious age, their godly example was as a light that could not be hid, and which the surrounding darkness only served to render more conspicuous. Silently, but steadily it made its way to the

in that degree of faithfulness to which they are individually called, we cannot say how much more extensively those principles would have prevailed, or what greater influence they might have had in promoting the kingdom of the dear Son of God. In proportion to the advantages bestowed upon us, our responsibility as a community and as individuals is increased, and it is a serious reflection that if we are not improving them and walking answerably thereto, we are retarding the diffusion of Gospel light and knowledge, and as far as our influence extends, delaying the coming of that day when "the kingdoms of this world shall become the kingdoms of our Lord and of his Christ."

Every individual, however humble his sphere in life, exercises an influence over those around him, which under divine guidance may be made subservient to the advancement of religion. That the most important results often arise from small beginnings, the history of our forefathers in the truth furnishes abundant evidence. Their zeal and devotion, their constancy and faith, nay, the whole tendency of their example, presents an awakening call to their successors in religious profession, to press earnestly after the attainment of the same holiness in life and conversation, agreeably to the exhortation of the eminent apostle; "Brethren, be followers together of us, and mark them which walk so as ye have us for an ensample: for our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."

INSTITUTION OF THE DISCIPLINE.

THE Memoir of the Life of George Fox, what Friends were prisoners, or from other would be incomplete, without a more extended causes needed relief-what wives had been notice of the establishment of the Discipline, made widows, and what children orphans, by and meetings for its management, a work the death of their husbands and parents in which he was chiefly instrumental in accom- prison, and to take care that suitable provision plishing Scarcely had those who embraced was made for such. Another object was, to the Christian principles promulgated by him, been recognized as a distinct body of professors, 'ere occasions arose, in which the exercise of a brotherly care over each other became necessary.

A large portion of the early members, were persons whose pecuniary means were small. The singularity of their language and manners, was so little agreeable to the pride of man, that many refused to trade with or employ them. In some cases, the priests warned their congregations against holding any intercourse with them, either to buy or sell, and the general persecution of the Society, while it cut off the means of procuring a livelihood, wrested from them the little property they possessed.

collect accounts of the sufferings of Friends by imprisonment, distraints, and other penalties for their religious principles, and prepare them for laying before those in authority. This gave an opportunity for examining who were illegally imprisoned, and adopting such measures for their liberation, as the circumstances rendered proper.

The mode of accomplishing marriages, early claimed the attention of George Fox, and called forth the first directions which can properly be viewed as disciplinary regulations. The Church of England and the laws of the realm, recognized no legal marriages without the intervention of a priest. Under the Commonwealth and Protectorate, the ceremony was to be performed before a magistrate, and the It seldom happened however, that the storm words repeated by the contracting parties were fell with equal violence on all parts at once. nearly the same in effect, as those which are Sometimes it was severe in one county, while now used by Friends. Both these modes others adjoining it would be comparatively however, presented insuperable objections to exempt, so that some were mostly in a condi- the Society. They viewed the interference of tion to extend help to the sufferers. The occa- the priests, as an assumption altogether unsions for the exercise of brotherly kindness were numerous and pressing, and they were met in a spirit of noble liberality, which has seldom been surpassed. None appeared to regard what they had as their own exclusively, but as a trust for the general benefit of all, to be freely applied in relieving the wants of their more destitute brethren. Where the kindlier feelings of the heart were so often called into vigorous action, it is no wonder that they acquired a strength which influenced the whole character. The history of the Society at that period, furnishes numerous examples of disinterested affection and self-devotion, on which the mind delights to dwell. The exercise of the spirit of kindness and accommodation to- Such a departure from established usages ward each other, established a habit of benevo- was an important movement, and likely to be lence, which showed itself in their conduct misrepresented by their enemies to the injury toward others, and became proverbial.

It was from this source, that the first meetings for the affairs of the church originated. They were for the purpose of inquiring

warranted by Holy Scripture or the example of the primitive church, and they clearly inferred from the same authority, that marriage was not a mere civil compact, but a Divine ordinance, and that it was the prerogative of God alone to join persons in that solemn covenant.

Hence, on Scripture authority, they could not acknowledge either of the existing modes of accomplishing marriages, and therefore adopted that which is practised at the present day, of taking each other in marriage in a religious assembly, this being in their apprehension, most consistent with the examples which we have recorded in the Sacred Volume.

of the Society. The validity of their marriages too, they had every reason to expect, would be questioned and the descent of estates consequently involved.

Already the objects of groundless suspicion Society had thus obtained, and not be induced and misrepresentation, they could not but ap- to take advantage of it either to extend their buprehend that their opponents would endeavour siness improperly, or to promote their worldly to cast the imputation of secresy and immo-interest by any unfair means. Several of his rality upon them, and hence they took the early epistles contain much exhortation and precaution not only to make the proceedings advice on these subjects, and recommend conopen and public, but to secure the testimony cerned Friends to watch over their brethren of numerous witnesses to the ceremony. The in love, that the least appearance of departure banns were published in their meetings, the might be checked. Other Friends also, lamarkets, or other places of public resort, boured both by example and precept, to proseveral weeks before the marriage took place, mote that Christian moderation which avoids and at least twelve persons were directed to rather than seeks riches, and is contented with sign the certificate of its accomplishment. the little which Providence is pleased to beThe wisdom of these precautions was soon stow; as well as the exercise of caution in apparent. Their marriages were not only contracting and promptitude in the payment calumniated as unchristian and indecent, but of debts, consistent with the advice of the apostheir validity legally contested; a circumstance tle to "owe no man anything but love." however, which proved of advantage to the Society, for after full investigation they were judicially established in open court by the decision of the judges, and the calumnies wiped away. George Fox mentions that he wrote to Friends in 1653, giving them directions how their marriages should be accom plished. This was some years antecedent to the general institution of meetings for Discipline, an event which led to some changes on that subject, and produced a more regular and uniform system of proceeding.

Connected with this subject, was the proper registry of births and deaths, a matter of no small consequence, in reference to its influence on the rights of inheritance. The care which he took in this respect, was marked by that wisdom which distinguished his other arrangements. Records were carefully preserved in each subordinate meeting, and copies of them transmitted to the Quarterly Meetings, where they were again registered, in order that if those of the smaller meetings were lost, access might be had to copies duly authenticated under the sanction of the Society.

The care of the ministry was another object which occupied his attention. Within a short period after the rise of the Society, many of both sexes had engaged in that solemn service, and travelled through the nation as well as in foreign parts preaching the Gospel. It was manifestly proper that these should be persons approved by their friends at home, and have their unity in entering on such extensive visits. For this purpose he gave directions as early as 1669, that such should have certificates from their brethren, stating the consistency of their conduct and conversation, and the approbation of their friends.

His solicitude for the religious education of the youth, was evinced by earnest exhortation in many of his epistles, to the diligent discharge of the duty of parents and guardians in this respect. He also enjoined on meetings the care of the estates and education of orphans, and procuring them suitable places with Friends as apprentices or servants. Where widows who had children by a former husband, contemplated marrying again, meetings were directed to see that the rights of such children to their father's estates, were fully secured, with such other provision for them as the circumstances of the surviving parent rendered proper, before the proposals of marriage were allowed by the meeting.

The religious principles which governed the members of the Society in the beginning, led them to observe strict integrity and uprightness in all their dealings, and to regard their words with scrupulous exactness. They considered the prevailing standard in these respects, much The superstitious opinions entertained by below the morality which the Gospel required, most professors, respecting the holiness of the and could not be satisfied with anything short places of worship and interment, as well as of the comprehensive rule laid down by our the interference of the priests in the burial of blessed Saviour, in its most strict construction; the dead, formed an objection in the minds of "Whatsoever ye would that men should do Friends to making use of the usual burial unto you, do ye even so to them." Acting grounds. Connected with this, was the erecupon these principles they established a repu- tion of costly monuments over the remains of tation for truth and honesty, which eventually deceased relatives and friends, a practice which increased their trade and business, and drew they considered inconsistent with the profession upon them the observation of others. Thus of a Christian, involving a useless expense, and circumstanced, George Fox was anxious that designed rather to gratify the pride of survivors all who made profession with Friends, might than to perpetuate the virtues of the deceased; walk consistently with the high character the the true memorial of the righteous being in

Nor should the occurrence of such circumstances prejudice the Christian profession of any, nor be made the occasion of stumbling, any more than the treachery of Judas, the worldly mindedness of Demas, or the apostacy of Hymeneus, Philetus, or Alexander, can adduced as an argument against the Christian religion itself.

the hearts of those who revered and followed
their example in a holy life and conversation.
In consequence of these views, he recom-
mended to Friends, in one of his early epistles,
to procure burial grounds for themselves and
have them decently fenced in and preserved in
neat order, that they "might show a good ex-be
ample to the world in all things."

When we consider the great numbers who Of the different forms of church government joined the Society; that without any formal existing at the time Friends arose, some vested admission, all those who embraced the princi- the whole supervisory care in the ministers, ples of Friends and attended their meetings, who possessed exclusively the power of exwere considered members, as well as their communication; others limited it to a particuchildren, and the body in some measure implicated in the consistency of their conduct; the numerous meetings which were settled; and the wide extent of country they embraced; it is obvious that the organization of the Society would have been imperfect, without some system of church government, by which the The views which George Fox took of the conduct of the members might be inspected subject differed from all these, and were and restrained. Frail as man is, it would have marked by the simplicity and scriptural soundbeen miraculous if cases of aberration from ness which distinguished his whole religious the path of Christian rectitude did not occur. character. He considered the church as a The experience of every man must teach him harmonious and compact body, made up of that such derelictions, however painful and living members, having gifts differing accordhumiliating, ought to be anticipated and pro-ing to the measure of grace received, yet all vided for. Amid a throng of implacable ene-dependent one on another, and each, even the mies watching the infant Society for evil, it weakest and lowest, having its proper place was no less certain that if such cases did occur, they would be exultingly caught at, and magnified to its disadvantage. Had there been no provision for bringing home to delinquents the tender admonition, or honest rebuke, which the purity and love of the Gospel contemplates, the natural proneness to evil which marks the unregenerate heart of man, would probably have gained the ascendancy, and carried them beyond the reach of instrumental aid.

lar class of persons chosen for the purpose; and those which admitted the whole congregation to participate in it, tolerated a degree of laxity and indulgence incompatible with the requirements of the Gospel; while in others there was scarcely any control at all.

and service. This is beautifully described by the apostle Paul, in the twelfth chapter of his first epistle to the Corinthians, where he shows the intimate union which subsists among the members of Christ's church, and the honour and service assigned to each, "that there should be no schism in the body, but that the members might have the same care for each other, that whether one member suffer, all the members suffer with it, or one member be honoured all the members rejoice with it."

In this imperfect state of being, we are instructed from the highest authority that "of- As the very design of religious society is fences must needs come;" but it does not the preservation, comfort, and edification of necessarily follow, either that the offender the members, and as all have a common intemust be cut off from the church, or that the rest in the promotion of these great ends, so reproach of his misconduct should be visited | he considered every faithful member religiously on the society where he happens to be attached. If in pursuance of those Christian means laid down in the Gospel, he is brought to acknowledge and sincerely condemn his error, a brother is gained; the church is freed from reproach by his repentance and amendment of life, and thus the highest aim of all disciplinary regulations is happily attained. If however, the friendly admonition of his brethren is disregarded, and they are placed under the necessity of declaring their disapprobation of his misconduct, and that he has thereby separated himself from their fellowship and communion, the Society having discharged its in love." duty toward him and testified against his In the New Testament we are furnished evil course, is equally exonerated therefrom. with a short, but comprehensive description of

bound to contribute, according to his capacity, toward their attainment. In endeavouring thus to discharge their respective duties, under the influence of that divine charity "which suffereth long and is kind," and with a single eye to the good of each other and the honour of God, the members" grow up together into Him, in all things, who is the Head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself

the government which our Lord instituted for his church. "If, says he, thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it to the church; but if he neglect to hear the church, let him be to thee as an heathen man and a publican."

In this passage we find no limitation of this Christian care to ministers or to any other particular class, but every brother who sees another offending, is to admonish him privately, with a view to his restoration. With respect to the authority of the church in the performance of its duties, the language of our Lord is very comprehensive, viz. "Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, that if two of you shall agree on earth as touching anything they shall ask, it shall be done for them of my Father who is in heaven: for where two or three are gathered together in my name, there am I in the midst of them."

growth. As in the physical economy there are successive stages of advancement from infancy to youth and manhood, before full maturity is attained, so in the spiritual life there is first a child, and then a young man, before we can arrive at the estate of strong men and fathers in the church.

Even the least child, however, if a living member, has his or her allotted station in the church. Such a state, however, necessarily includes the condition of faithfulness to the measure of light and knowledge bestowed; and of consequence such as do not walk in a good degree consistently with their profession, cannot be considered as properly engaged in the execution of the Discipline. "Brethren," says the apostle to the Galatians, "if a man be overtaken in a fault, ye who are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." The word spiritual, clearly designates a state which is subject to the government of the Holy Spirit, and appears to point out that those only who are submitting to its restraints and following its leadings, have a part in the exercise of this restoring care over the members of the body.

Throughout the whole of the Discipline of Friends these views are upheld. They conThis doctrine of the immediate presence of stitute a part of the basis on which it is foundChrist with his church, whether assembled for ed, and without they are maintained, it must the purpose of Divine worship, or the trans- inevitably fall into decay. While the Society action of disciplinary affairs, is the foundation freely grants to all its members the privilege of all its authority. It was on this ground, of sitting in its meetings for business and witthat George Fox so often and earnestly ex- nessing their proceedings, and encourages all horted his brethren to hold all their meetings to faithfulness in the performance of their rein the power of the Lord, each one waiting ligious duties, the very nature of the compact and striving to know Christ Jesus brought into forbids the idea that all, whatever their spiritdominion in their own hearts, that so his living ual growth, or experience, and whether faithpresence might be felt in their assemblies. In ful or otherwise in the support of their relia church thus gathered, we cannot doubt that gious principles, are entitled to equal authority the gracious Head condescends to be in the and deference. This would be to subvert the midst, qualifying the members to worship the order of the Gospel, and to destroy the disFather of spirits in spirit and in truth, or en- tinctions between right and wrong. There are duing them with wisdom and discernment fathers and elders who "are worthy of dourightly to dispose of the important concerns ble honour," and to whom that deference and which engage their attention. Nor can we respect is to be shown, to which they are enquestion, that so far as they act under his titled for their works' sake. "Likewise," says wisdom and direction, their conclusions are in the apostle Peter, ye younger submit yourconformity with his will and have the authority selves unto the elder, yea all of you be subof the Holy Spirit for their sanction and support. ject one to another, and be clothed with huHowever we may come short of this exalted mility;" and the elders he exhorts to "feed standard, in the present state of the Society, the flock of God, taking the oversight thereof, it is certainly no more than the Scriptures of Truth hold forth as the privilege and authority of every true church, and it ought to be the object of our constant and earnest aim.

It will be readily granted that the language of our Lord is designed to apply to those only who are really members of the true church. Among these there will be various degrees of

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not by constraint, but willingly, not for filthy lucre, but of a ready mind, neither as being lords over God's heritage, but ensamples to the flock;" with the assurance that "when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away."

Having taken this brief view of the origin of the Discipline and the principles on which