ship exercise over those who are possessors of it; how it cements together the true believers, wherever their lot may be cast, however distantly they may be located from each other! To be amongst such kind friends as I met with at Congenies I esteem no small privilege. There were there, more kindred spirits than I met with elsewhere, in my two months tour on the continent of Europe. I felt myself quite at home as long as I remained under the hospitable roof of the Majoliers, and it was not without regret that I took my leave of them. Immediately on my arrival in England, I in formed the female Friend for whom I had brought the olive branch, and she instructed me to send it to the care of her brother-in-law, a well-known and highly esteemed minister of our Society,, who opened the parcel containing it, and penned the following lines as though written by herself. W. A. "What binds us thus? what power controls The current of our love? Has not the bond that knits our souls, "Yes-God who heard the powerful plea 'I will my followers always be, As, Father, we are, one;' "Does to His little ones impart A measure of His grace, And binds his children heart to heart, "Absent in body, thus we claim A friendship not alone in name, "And this fair emblem of thy love, A sweet memorial oft shall prove, "Twill lead me 'neath thy clustering vine, With radiant dew-drops wet, To where the ripening berries shine "Twill lead me to those fertile plains, Where breathes the balmy breeze, And hospitality still reigns, In distant Congenies. "I doubt not that the Gospel may be preached, and successfully preached, without this immense apparatus of human erudition; an apparatus that hath but too often proved the unhappy means of inflating with literary pride, and tormented in that wisdom "by which the World knew not God," while it arrogantly despised, as the foolishness of preaching,' that by which it pleased God to save them that believe.' Indeed, I know it may, because it has been, and still is. The Apostles had not this kind of preparation. Except St. Paul, they were all illiterate fishermen or mechanics; and George Fox alone has, without human learning, done more towards promoting real, primitive, unadulterated Christianity, and the extirpation of priestcraft, superstition, and ridiculous, unavailing rites and ceremonies, than any other reformer in. Protestant Christendom has with it. But the Apostles and primitive evangelists were, you say, in preaching the gospel, illuminated and directed by the Holy Spirit, and therefore wanted not the assistance of systematic codes and folio volumes of cabalistical criticisms. They were so; and who dare, in modern times, or at any time, to preach that same gospel, without the same illumination and instruction? If, without it, he pretends to preach any gospel, I am sure it would be a gospel of his own making, or that of his scholastic preceptors." THE DEAD IN CHRIST. And where are our departed friends now? I can answer only by one word; but how much does that word contain! They are in safety. O comfortable word to think of, when the danger so escaped is an eternal one. They are in safety; they have done with evil forever. No more sickness, no more pain-no more sorrow for others, and no more fear-no more sense of private misfortunes or of public. Poverty, strife, tumults, wars-whatever images of evil, with more or less of distinctness, haunt us in our mortal condition-of all these they know nothing any more. But how much more than all this is it to be freed from temptation, and to have ended the work of faith! We, with all our we can see God? faults, with all our difficulties in the way of serving God-our eager passions, our base fears, our childish follies-we, with this veil drawn so thickly over us, and through which faith sometimes can scarcely penetrate, can we conceive ourselves to be as our departed brethren-passion, and fears, and follies all swept away together, and the veil lifted from all things, so that And yet it is true, that many whom we have known, who had shared our graver hours, and our lighter ones, are now as really in this state of perfect safety as they were a short time since, and as we are still in danger. It is, therefore, well said, "Follow their faith, considering the end of their earthly conversation." It is well said, for by considering their end we may be best encouraged to follow their faith.-Dr. Arnold. When thou prayest, rather let thy heart be without words, than thy words be without heart. Bunyan. I would not be, THE ASPEN LEAF. BY MARIA JEWSBURY. A leaf on yonder aspen tree, In every fickle breeze to play, So feebly framed, so lightly hung, By the wing of an insect, stirred and swung: A leaf on yonder aspen tree! It is not because the autumn sere A leaf on yonder aspen tree! Proudly spoken, heart of mine Yet weakness and change perchance are thine, What here dost thou worship? what deemest thou divine? Thy hopes-are they steadfast, and holy and high? Thy life's ruling passion-thy being's first aim— SUMMARY OF NEWS. CONGRESS-Senate.-The bill to supply deficiencies in the appropriations for the current fiscal year, was passed on the 21st ult. It has now passed both houses. Among the appropriations is one for a Charge des Affaires to Rome. The loan bill has since been under discussion. Senators Webster and Niles have spoken upon it at considerable length. HOUSE OF REPRESENTATIVES.-The Constitution of the new State of Wisconsin was laid before the House on the 16th, and on the 20th a bill for the admission of the said state into the Union, was introduced. The Indian appropriation bill was passed on the 27th... PENNSYLVANIA LEGISLATURE-House.-The General Appropriation Bill was passed on the 22d, and on the 27th the act to prevent the employment of children under twelve years of age in factories, was passed. EUROPE. By the arrival of the Caledonia at Boston, on the night of the 27th ult., a fortnight's later news has been received. The Frehch Republic has been acknowledged by the ministers of Great Britain, the United States, Belgium and Switzerland. Paris was tranquil, but financial and commercial affairs were in a very depressed and gloomy state. The revolution had spread throughout France, and all her departments had joined the Republic. Among the decrees of the Provisional Government, we notice the following: Suppression of the Chamber of Peers, and Dissolution of the Chamber of Deputies; abolition of all titles and nobility; liberation of political prisoners; a National Assembly to meet and decree a Constitution: nine hundred representatives to this assembly are to be elected by the people; population to be the basis of representation, and suffrage to be universal; all Frenchmen above 21 years of age to be entitled to vote, and any one above 25 may be a representative. The following decrees, if genuine, show a most commendable liberality of spirit: Capital punishment to be abolished; an act to be prepared for the immediate emancipation of slaves in all the colonies; all oaths taken by public functionaries to be abolished. The elections are looked forward to with the utmost anxiety. The ex-King and Queen of France had landed in England. The news of the French Revolution had created a profound sensation throughout Europe. It is reported that the Bavarian people have risen against their king, and compelled him to grant them a Constitu tion. FRIENDS' REVIEW. VOL. I. A RELIGIOUS, LITERARY AND MISCELLANEOUS JOURNAL. PHILADELPHIA, FOURTH MONTH 8, 1848. EDITED BY ENOCH LEWIS. Published Weekly by Josiah Tatum, Price two dollars per annum, payable in advance, or six copies for ten dollars. This paper is subject to newspaper postage only. ROBERT BARCLAY AND FRIENDS IN SCOTLAND. (Continued from page 435.) On the 16th of 10th month, 1669, a year or two earlier than the date of some of the last foregoing occurrences, the little company of Friends at Aberdeen had to resign one of their early and most exemplary members to that state of rest and fruition beyond the grave, which can never more be interrupted by sin or sorrow. This individual, Margaret Molleson, was the wife of Gilbert Molleson, a magistrate. In her youth she was an inquirer after the best people, and joined herself in worship with the most strict and refined in profession then in that city. But, it having pleased God, who beheld her hungering desires after himself and his righteousness, to send some witnesses and servants, called Quakers, from England into the north of Scotland, who preached the everlasting gospel, she was among the first in those parts that received their message. Coming to taste the unspeakable love of God in Christ Jesus, she delighted often to retire therein, out of the encumbering cares of her family and business; and although her love to her husband, and cares of her many children, were great, yet her chief source of peace and joy, her chief desire and care, was to draw nearer and nearer unto the true and living God, the Beloved of her wrestling soul. For this end, were the public meetings of the people called Quakers her frequent place of resort, and she continued "instant" in more private approaches to the Lord; insomuch that her husband, who was not at that time in profession with Friends, had cause to say, her knees were worn with kneeling at prayer. For about four months before her departure, when he awoke in the night season, he usually found her in meditation; and after her decease, he said before several people No 29. who came to visit him, that he had lost a true Mary and a Martha, none knowing how great his loss was, so that he could not but deeply lament it. On the 16th of the 10th month, 1669, in the morning, she was suddenly taken ill, and in the evening of the same day died. Yet her physician, not supposing that she had been in so dangerous a state, said to her, She need not fearhis life for hers; to which she answered, "Fear? I have no cause; but thou wilt see, thou art mistaken." At this time, many relations and neighbours being in her chamber, were in much sorrow; among whom was an eminent professor, and an old acquaintance of hers, who desired those about her to pray for her; which she hearing, when others thought she had been dying, answered, "My Advocate is with the Father, and my peace is made: I am feeding at a table none of you perceiveth." Some lamenting much her being likely to be taken away from her nine children, who were all around her bed, she said, "As many of them as shall truly fear the Lord, and follow him, shall be provided for:"—which has been since truly fulfilled. And, fixing her eyes on her son Gilbert, who was then about ten years of age, she said, in a heavenly frame of mind, "Truth is precious; cleave to it!" Observing the people in her chamber lamenting much, she said to them, "Settle yourselves, and be stayed in your minds, for ye are now to see the last!" Then, in a sense that she was about to reap the fruit of all her spiritual labours, she declared, "Now interruption is to cease, and my eternal joy is already begun!" Soon after this she expired. A few months subsequently to the removal of this exemplary character, one of her daughters, Christian, was married to Robert Barclay. She had, through much suffering and hardship, in her sixteenth year, publicly embraced the testimo nies held by Friends, and was one, whose name and character truly coincided; a daughter worthy of such a mother, and a wife worthy of such a husband. It may be interesting to some readers, to contemplate the grounds and motives for entering on the marriage state, which appeared to influence such a mind as that of the " Apologist at the age of twenty-one years,—at least so far as these are developed in the following letter addressed to the worthy object of his choice. in "The love of thy converse, the desire of thy friendship, the sympathy of thy way, and meekness of thy spirit, have often, as thou mayst have observed, occasioned me to take frequent opportunity to have the benefit of thy company; which, I can truly say, I have often been refreshed, and the life in me touched with a sweet unity, which flowed from the same in thee,-tender flames of pure love have been kindled in my bosom towards thee and praises have sprung up in me to the God of our salvation, for what he hath done for thee! Many things in the natural will concur to strengthen and encourage my affection towards thee, and make thee acceptable unto me; but that which is before all and beyond all, is, that I can say in the fear of the Lord, that I have received a charge from him to love thee, and for that I know his love is much towards thee; and his blessing and goodness is and shall be unto thee, so long as thou abidest in a true sense of it. "I write not these things to draw out thy mind, but as being with me so to do; that thou mayst rather be humbled, and love the more to abide in the low, meek, quiet, satisfied, peaceable, contented habitation, from which there is safety that cannot be hurt, and peace that cannot be broken,-a place of rest and quietness, where the children of light and babes of the household of faith have fellowship together, and embrace one another in the pure love, which is mysterious, and hid from such as are led away by the foolish loves and fond affections of this world. [For] when any that bear the name of Truth, or have at any time tasted of the good thereunto belonging, are entangled [herein] they cannot but receive great hurt, and much damage to their spiritual prosperity and advancement. Against [this] it is my study to watch, and my earnest desire to be enabled so to do. My friendship and respect for thee doth engage me to offer the same advice to thee; because thou and I are those, amongst the small handful in this place, whose private condition puts in a capacity to be obvious to temptation of that kind; by yielding to which, I fear it will be found, some have received hurt. That such as are behind, may be preserved from the like danger, is the cry of my soul. I am sure it will be our great gain so to be kept, that all of us may abide in the pure love of God; in the sense and drawings whereof, we can only discern and know how to love one another. "In the present flowings thereof, I have truly solicited thee, desiring and expecting, that, in the same, thou mayst feel and judge. ROBERT BARCLAY." Robert Barclay was married in the usual simple but solemn manner, before many witnesses of various classes, and at the house of Gilbert Molleson, the father of the young woman, who then filled the office of bailie or magistrate. The public preachers of the place, thought their au thority so slighted by this act, and were so exRobert Barclay procured letters to summon asperated at it, that by the Bishop's means they before the Privy Council for an unlawful marriage. "This matter was, however, so overruled of the Lord," as the Friends of Ury express it, "that they never had power to put their summons into execution, so as to do us any prejudice.' 99 Robert Barclay settling with his father at Ury, a Monthly Meeting was established there soon after, for transacting the affairs of the little rising church in that district; also a more public or general meeting, held half-yearly, the first, convened on the opening of the year 1669, was remarkable for the convincement "of several people of good account." With regard to meetings of the above description, it may be observed, that in this Society, as in that of the first converts to Christianity, ecclesiastical government, or what is often by "the order of Friends emphatically termed Truth," arose with the occasions for it. If the poor required to be cared for and helped, this would have the attention of the gathered church; if any failed of the grace of God, and obeyed not the gospel, these would be admonished, and their restoration diligently sought; but if such labour of love took not effect, the terms of fellowship being broken, there would remain no alter native for those who might desire to be of Christ, but to withdraw from such brother, and acknowledge him not, in the religious sense, by so endearing a tie. In like manner, would other subjects of interesting concern demand the watchful eye and wise decision of a body, whose Head "is not the author of confusion but of peace." In England, such measures had been generally adopted among Friends in the year 1667, at the recommendation of George Fox; but it does not appear that in Aberdeen any settled plan of this kind took effect, until the commencement of the year 1672; when, (to use the language of one of their ancient records)" Friends in Aberdeen and thereabout, being increased and prospered of the Lord, both as to their number and growth in the Truth, did, in an unanimous love and zeal for the blessed Truth, and its work and service, set up a Monthly Men's Meeting for affairs, in administering true and righteous judgment among themselves in all things, and taking care of the poor, &c.; and appointed a register or record book, to be hereafter carefully kept, for recording what is condescended upon at these meetings: to which book eleven men Friends and fourteen | evidence has been given, how early and powerwomen did set down their names, as belonging fully his soul was affected with a sense of the to that meeting." Truth, and its inestimable value. Though surrounded by temporal blessings, and now enjoying that chief one, a pious and devoted partner, it does not appear that, on such accounts, he considered himself at liberty to surrender up the ripening powers of manhood to selfish ease or supineness; but rather, that he received these gifts as so many tokens of Divine favour, as marks of promotion to further trust and responsibility, as fresh signals for grateful, vigorous en the language of his grandson, from whose Memoir much of this delineation is obtained,) as though he had a foresight of the shortness of his time in this state of being, he "posted" through those affairs, which he thought himself concerned to perform, with equal alacrity, wisdom and meekness. The legitimate objects and extent of church government, appear to have been very early and clearly made out to the view of some Friends; indeed, no sooner were they constituted as a distinct religious body, than the need of established order became evident to them, and their minds were enlightened and instructed upon the subject. A strong instance of this, is furnished us in the individual experience of Robert Barclay; who, not many years after his own convince-gagement in the warfare of life. Indeed, (to use ment, and at a time when the revival of such primitive and wholesome discipline, might be said comparatively to be in a state of infancy, wrote his admirable Treatise in its favour. The original title, as it stood at length, was, "The Anarchy of the Ranters, and other Libertines, the Hierarchy of the Romanists, and other pretended Churches, equally refused and refuted, in a two-fold Apology for the Church and people of God, called in derision Quakers. Wherein they are vindicated from those that accuse them of confusion and disorder on the one hand, and from such as calumniate them with tyranny and imposition on the other; showing, that as the true and pure principles of the gospel are restored by their testimony, so is also the ancient apostolical order of the church of Christ reestablished among them, and settled upon its right basis and foundation." This piece appears to have been written about the year 1674, the author being then not above twenty-six years of age. The compiler of "A short Account of the Life and Writings of Robert Barclay," says respecting it," The work has passed through several impressions; and as its title when abridged to the few words, The Anarchy of the Ranters,' conveys little or no information of its contents, the Yearly Meeting lately ordered an additional title to be prefixed, namely, A Treatise on Christian Discipline.' It is a work worthy of general perusal; and particularly claims the attention of all persons, who think it their duty to be active in supporting and executing the discipline of the church." To the above may be subjoined the observation of the writer of his life in the "Biographia Britannica,"-"A very curious and instructive work, in which he with much solidity and perspicuity lays open the causes, and displays the consequences of superstition on the one hand, and fanaticism on the other, clearing the Quakers from both." It is unquestionable, that the soundness and cogency of his arguments, though often attempted to be overthrown, have stood unshaken; while the views of those, who, from one generation to another, have been rightly engaged in this respect to uphold "the ark and the testimony," have been not only confirmed but enlarged by consulting so sterling a production. With regard to this yet youthful author, some It may here be noticed, that all his publications, together comprising a folio volume of nine hundred pages, were put forth in the course of the first nine years after his marriage, between the age of twenty-two and thirty-one years. Among his other works, the "Catechism and Confession of Faith" still continues to be from time to time reprinted, and is found to be serviceable in explaining the religious tenets held by the Society. It first appeared in 1673; previous to which time, as we have seen, the Friends were confidently represented as despising and denying the Bible, this compilation, formed entirely from the words of the Sacred Volume, was intended to disprove such groundless assertions. "As the days in which we live," observes his biographer, "are marked by bold attempts to vilify the Scriptures; and as, even under our profession, there have been persons who have endeavoured to bring them into discredit, thinking to succeed the more easily with a people, who believe in the superior excellence of the spirit; it is peculiarly interesting to behold in what light Robert Barclay, the able asserter of that superior excellence, viewed the Scriptures. It is further interesting, because some persons have imagined, that Robert Barclay himself countenanced opinious not favourable to the Divine authority of the Scriptures. His works, nevertheless, teem with references to Scripture authority. He never shrinks from the test of Scripture, on disputed points; and in the present work, he declares, that it is his design to let the simple words of Scripture, uncommented on, be the advocates of the cause which he espouses." (To be continued.) "Love of the brethren" is not even professed as it ought to be. We insist too rigidly upon unity of opinion to be united in spirit. We make conformity to ourselves the ground and condition of brotherhood. We require men to |