receive any compensation for preaching, defraying his expenses out of his own slender means. The unction from on high, which attended his ministry, carried conviction to the hearts of many of his hearers; and his fervent disinterested labours were crowned with such success, that in a few years a large body of persons had embraced the Christian principles which he promulgated.

The civil and religious commotions which prevailed in England about this period, doubtless prepared the way for the more rapid spread of gospel truth. The fetters, in which priestcraft had long held the human mind, were beginning to be loosened; the dependence of man upon his fellow-man, in matters of religion, was shaken, and many sincere souls, panting after a nearer acquaintance with God, and a dominion over their sinful appetites and passions, which they could not obtain by the most scrupulous observance of the ceremonies of religion, were earnestly inquiring, "What must we do to be saved?" The message of George Fox appears to have been, mainly, to direct the people to Christ Jesus, the great Shepherd and Bishop of souls, who died for them, and had sent his spirit or light into their hearts, to instruct and guide them in the things pertaining to life and salvation.

To the light of Christ Jesus, in the conscience, he endeavoured to turn the attention of all, as that by which sin was manifested and reproved, duty unfolded, and ability given to run with alacrity and joy in the way of God's commandments. The preaching of this doctrine was glad tidings of great joy to many longing souls, who eagerly embraced it, as that for which they had been seeking; and, as they walked in this divine light, they experienced a growth in grace and in Christian knowledge, and gradually came to be established as pillars in the house of God.

Many of these, before they joined with George Fox, had been highly esteemed in the various religious societies of the day, for their distinguished piety and experience, being punctual in the performance of all their religious duties, and regular in partaking of what are termed "the ordinances." But, notwithstanding they endeavoured to be faithful to the degree of knowledge they had received, their minds were not yet at rest. They did not witness that redemption from sin, and that establishment in the truth, which they read of in the Bible as the privilege and duty of Christians; and hence, they were induced to believe that there was a purer and more spiritual way than they had yet found. They felt that they needed to know more of the power of Christ Jesus in their own hearts, making them new creatures, bruising Satan, and putting him under their feet, and

renewing their souls up into the divine image which was lost in Adam's fall, and sanctifying them wholly, in body, soul and spirit, through the inward operations of the Holy Ghost and fire.

Great were their conflicts and earnest their prayers, that they might be brought to this blessed experience; but looking without, instead of having their attention turned within, they missed the object of their search. They frequented the preaching of the most eminent ministers; spent much time in reading the holy scriptures, in fasting, meditation and prayer, and increased the strictness of their lives and religious performances; but still they were not wholly freed from the dominion of sin.

Some, after wearying themselves with the multitude and severity of their duties, without finding the expected benefit from them, separated from all the forms of worship then practised, and sat down together, waiting upon the Lord, and earnestly looking and praying for the full manifestation of the kingdom and power of the Lord Jesus.

In this humble, seeking state, the Lord was graciously pleased to meet with them; sometimes without any instrumental means, at others, through the living ministry of George Fox or other anointed servants, who were prepared and sent forth to preach the gospel. Then they were brought to see that that, which made them uneasy in the midst of their high profession and manifold observances, and raised fervent breathings after the God of their lives, was nothing less than the Spirit of the Lord Jesus Christ, striving with them in order to bring them out fully from under the bondage of sin, into the glorious liberty of the children of God.

They were brought to see that they had been resting too much in a mere historical belief of the blessed doctrines of the gospel, the birth, life, miracles, sufferings, death, resurrection, ascension, mediation, intercession, atonement and divinity of the Lord Jesus; but had not sufficiently looked for, and abode under, the heart-changing and sanctifying power of the Holy Spirit or Comforter; to seal those precious truths on the understanding, and give to each one a living and practical interest in them; so that they might really know Christ to be their Saviour and Redeemer, and that he had, indeed, come into their hearts and set up his righteous government there.

This was the dawning of a new day to their souls; and, as they attended in simple obedience to the discoveries of this divine light, they were gradually led to see farther into the spirituality of the gospel dispensation. The change which it made in their views was great, and many and deep were their searchings of heart, trying" the

fleece both wet and dry," ere they yielded; lest they should be mistaken and put the workings of their own imagination for the unfoldings of the Spirit of Christ; but as they patiently abode under its enlightening operations, every doubt and difficulty was removed, and they were enabled to speak from joyful experience of that which they had seen, and tasted, and handled of the good word of life.

The rapid spread of the doctrines preached by George Fox, was surprising; and, among those who embraced them, were persons of the best families in the kingdom; several priests of the Episcopal denomination and ministers of other societies; besides, many other learned and substantial men. A large number of ministers, both men and women, were soon raised up in the infant society, who travelled abroad, as they believed themselves divinely called, spreading the knowledge of the truth, and strengthening and comforting the newly convinced. In a few years meetings were settled in nearly all parts of the United Kingdom; and, notwithstanding the severe persecution to which the society was subjected, by which thousands were locked up in jails and dungeons, and deprived of nearly all their property, besides being subjected to barbarous personal abuse; its members continued to increase, and manifested a zeal and devotedness which excited the admiration even of their persecutors. Their sufferings seemed only to animate them with fresh. ardour, and to unite them more closely together in the bond of gospel fellowship. Instances occurred where all the parents were thrown into prison, and the children continued to hold their meetings, unawed by the threats of the officers, or the cruel whippings which some of them suffered.

As early as the year 1655, some ministers travelled on the continent of Europe, and meetings of Friends were soon after settled in Holland and other places ;-some travelled into Asia, some were carried to Africa; and several were imprisoned in the Inquisitions of Rome, Malta, and in Hungary. About the same period the first Friends arrived in America, at the port of Boston, and commenced their religious labours among the people, many of whom embraced the doctrines which they heard. The spirit of persecution, from which Friends had suffered so deeply in England, made its appearance in America with increased virulence and cruelty, inflicting upon the peaceable Quakers various punishments; and finally put four of them to death by the gallows.

Notwithstanding the opposition they had to encounter, the prin ciples of Friends continued to spread in America; many eminent ministers, actuated by the love of the gospel and a sense of religious duty, came over and travelled through the country; others, removed

thither and settled;-and in 1682, a large number, under the patronage of William Penn, came into the province of Pennsylvania, and founded that flourishing colony. At that time, meetings were settled along the Atlantic provinces, from North Carolina as far as Boston in New England; and, at the present day, the largest body of Friends is to be found in the United States.

When we consider the great numbers who joined the society; that, without any formal admission, all those who embraced the principles of Friends and attended their meetings were considered members, as well as their children, and of course, the body in some measure implicated in the consistency of their conduct; the numerous meetings which were settled, and the wide extent of country which they embraced; it is obvious that the organization of the society would have been imperfect, without some system of church government by which the conduct of the members might be inspected and restrained.

The enlightened and comprehensive mind of George Fox was not long in perceiving the necessity for this; and he early began to make arrangements for carrying it into practice. Under the guidance of the light of Christ Jesus, which had so clearly unfolded to him the doctrines and precepts of the gospel in their true spiritual character, he commenced the arduous work of establishing meetings for discipline; and, in a few years, had the satisfaction to see his labour and concern crowned with success, both in England and America. Under the influence of that Christian love which warmed his heart toward the whole human family, but which more especially flowed toward the household of faith, he was very tender of the poor, and careful to see that their necessities were duly supplied. This principle has ever since characterized the society, which cheerfully supports its own poor, besides contributing its share to the public burdens. The first objects to which the attention of these meetings was directed were the care of the poor and destitute, who had been reduced to want by persecution, or other causes; the manner of accomplishing marriages; the registry of births and deaths; the education and apprenticing of children; the granting of suitable certificates of unity and approbation to ministers who travelled abroad, and the preservation of an account of the sufferings sustained by Friends in support of their religious principles and testimonies.

It also became necessary to establish regulations for preserving the members in a line of conduct consistent with their profession. In this imperfect state of being, we are instructed from the highest authority, that offences must needs come; but it does not necessarily follow, either that the offender must be cut off from the church, or that the reproach of his misconduct should be visited upon the society to

which he belongs. 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 attained. Where these effects, however, do not result from the Christian care of the church; it becomes its duty to testify against the disorderly conduct of the offender, and to declare that he has separated himself from its fellowship, and is no longer a member thereof. The views of George Fox on this subject were marked by' that simplicity and scriptural soundness which distinguished his whole character.

He considered the church as a harmonious and compact body, made up of living members, having gifts differing according to the measure of grace received, yet all dependent one upon another, and each, even the weakest and lowest, having his proper place and service. As the very design of religious society is the preservation, comfort and edification of the members, and as all have a common interest in the promotion of these great ends; he considered every faithful member religiously bound to contribute according to his capacity toward their attainment. The words of our Lord furnish a short but comprehensive description of the order instituted by Him for the government of His church: "If 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."

Here is no limitation of this Christian care to ministers or any other class; but any brother, who sees another offending, is to admonish him in love for his good. The language of our blessed Saviour respecting the authority of his church; and his being in the midst of it in the performance of its duties, is very clear and comprehensive: "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 any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them."

The doctrine of the immediate presence of Christ with his church,