then all Tuscany, to the spot. His godship, finding so respectable an audience, now condescends to give them a regular lecture: which, being taken down in writing, constituted the original doctrine of the College of diviners: to which additions were from time to time made, founded on like principles as the first communication.

Passing over Cicero's remark, as to the stupid fiction of a god ploughed out of the soil (for it could not, he observes, have been a man) and his questions, where this Tages could learn what he had to communicate and why he chose not rather to speak from heaven-let us see if we cannot interpose, between his premises and the conclusion, some remarks tending to elucidate the subject in his way.

There is no one thing, concerning which men would desire to have advice and direction in a new country, more than in the cultivation of the soil: how to manage their husbandry, and what to expect as to the coming season; of which the experience was yet wanting. In one kind of soil a person may plough deep, and spoil the ground for years to come; turning up what takes a long time in meliorating, by the influence of the sun and air, and the rain from heaven: here experience teaches the farmer to keep to the surface. In another, he may do it, and change his impoverished surface for a rich supply of new fruitful soil, from beneath. In whatever way the poor hind's deep ploughing operated, the accident of an unusual result in the crop brought Tages, or the Master to him, (tageō is Greek for I command') to see what might be the matter. He was probably a young adventurer, and ignorant of the details of husbandry, but he had science, and principles to proceed on, which the ploughman had not. He investigated facts, considered the subject, and made up his mind to a conclusion: which he communicated to the country. The results were found to justify theory, and the mere art of husbandry now became a science; in which men could certainly divine' and consequently foretel results; and give directions to the ignorant which they might safely follow.

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'Placet igitur (concludes our author) humanitatis expertes habere divinitates auctores." In his opinion the first diviners were men well versed in the affairs of this world: men who, having the first principles of science in their minds, were able to apply these to the arts, and calculate on events in a manner which, to the mere artist, appeared to partake of superhuman knowledge and power.

And yet we have not done with the subject as a fiction: Tages is said in the fable, here cited, to be the grandson of Jove-the master having derived, through the medium of science, perfected to his hands and requiring only his learning, the help of the Supreme Intelligence. As the prophet says, Isa. xxviii. 26. For his god doth instruct him, and teach him to use discretion:' on which passage I have remarked in Vol. 2, p. 103, in explanation. Read, also, Gen. xliv. 5 and 15, and consider what a cup could do, to help such a man as Joseph! The real help, in this case, is drawn from a source inaccessible to the multitude-the ostensible may be a silly grimace, a ceremony calcu lated only to throw dust in the eyes of the vulgar. How derived, how lawfully to be used, and how commonly abused; may be a subject for consideration another time. Ed.

ART. I.-A Chronological Summary of events and circumstances connected with the origin and progress of the doctrine and practices of the Quakers.

A. D.

Continued from p. 155.

Thomas Penn, Esquire, one of the hereditary Proprietaries, 1732. comes to reside in the province of Pennsylvania: he is addressed by the Assembly, with the style of Honourable.

The property of the Quit Rents &c. of Pennsylvania descended to John, Thomas, and Richard Penn, the children of William Penn by Hannah his second wife; who now united in granting a Commission to the Governor, and several gentlemen of the Council &c. to act on their part in running the boundary line, so long disputed with Lord Baltimore, between Maryland and Pennsylvania: a work which through litigious delays was not, however, completed till long after.

Thomas Penn continued in the province a number of years:' his elder brother John (who had been born in the province) came out 1734, and was in like manner addressed as 'The honourable :' he staid but about a year, being called home by the circumstance of the Lord Baltimore having applied to the King, for a specific grant of the disputed territory; against which Richard Penn, and the quakers in behalf of the province, had been obliged to petition. John Penn, of whom the Colonists had conceived a favourable opinion, never returned; but died unmarried in 1746, and bequeathed his interest to his two brothers. (a)

1735.

John Churchman, of the township of Nottingham in Chester county, Pennsylvania, who had been for some years an Elder among Friends, is acknowledged as a Minister. Some account of this Friend.

The appointment of an Elder, in our Religious society, is not considered as precluding the exercise of any gift the Friend may be found to possess, in the ministry: yet, should he be found rather to be a preacher, he is expected in this case to resign his Eldership, and become a candidate for the acknowledgment." And this latter (whether of a man or a woman-whether of an Elder or overseer, or of a private Friend) being equivalent to an ordination by the Presbytery, confers an office for life, if so long approved.-But we hear nothing of Friends once in this capacity, but who may be found upon further trial to be fitter for the Eldership, being removed into the latter station-though few things would, probably, at present more help the ministry among us. There is a portion, at least, of the experience needful for elders, which is most thoroughly learned in this way : and Ministers possessing it are very apt, I believe, to put the use of this from them; and throw the work of admonition and counsel on the appointed Elders, as their exclusive right.

The present subject of my pen was a bright instance of the value of good sense and staunch probity in these offices: and may be considered as having been both Minister and Elder, all his days. He was born in the township above-mentioned, in 1705, went through the usual preparatory exercises of mind, after an early and sound conversion to the faith (not to the profession, which he inherited) and was made an Elder at six and twenty! He says of himself, It was my practice, when I went to bed [being then but a child] to examine how I had spent the past day, and to endeavour to feel the presence of the Lord near; which I did for some considerable time prefer to all other things: and I found this practice a great help to sleep sweetly, and by long experience I can recommend it to children, and also to those of riper age. (b)

The visitation of God's grace, by his Holy Spirit, which had produced this state of mind, was never wholly forgotten; and he became in time an acceptable and useful minister of the Society: travelling diligently among Friends in their Meetings, both in America, and in a religious visit of four years to this country, to the time of his decease in 1775. His deportment was grave and reverent, his judgment sound and clear in matters [whether] of a spiritual or temporal concern: and his natural disposition being cheerful, he sometimes discovered a turn of pleasantry in conversation, which (being careful to circumscribe [it] within due limitations) rendered his company innocently agreeable, and instructive.' (c)

It is not to swell this work by recording in abstract the labours of such a Friend, but in order to present some remarkable instances of his conduct in the exercise of his gift (or talent, rather) that I proceed to notice him further. Being deeply sensible (his Friends say) of the weight and solemnity of the Gospel ministry, he manifested great circumspection and care, that it might be preserved, pure and unblemished, from mistaken or false appearances, in himself or others. (d) Let us take the first instance of this, after he had begun to preach.

(b) An account of John Churchman, late of Nottingham, Pennsylvania, dec. London, Ed. 1781, 350 pages. (c) Preface to Account, &c. (d) Idem.

"About this time, [1734] as I sat in one of our own meetings, I felt a flow of affection to the people; for many not of our society came there, perhaps out of curiosity; several young ministers having come forth in public testimony. In which extraordinary flow of affection I had a very bright opening, as I thought, and expected to stand up with it very soon, but being willing to weigh it carefully was not very forward, viewing its decreasing brightness, until something said, as it were within me,‘Is the woe in it; is necessity laid upon thee? [1 Cor. ix. 16.] And therefore woe if thou preach [and] not the gospel! This put me to a stand, and made me feel after the living presence of him, in whose name and power Í desired to speak, if I appeared in testimony; and not feeling the pure life and power of truth, so as to stand up, the brightness of the vision faded, and left me quiet, humble, and thankful for this preservation. The drawing strength and lusting desire of the unstable, who centre not to the pure gift in themselves, are as the many waters, or sea of mystery Babylon, for her merchants to sail their ships and trade upon. This was a time of inward growing to me: the welfare of the churches was strongly desired, and the extendings of the love of the Heavenly Father I felt at times to reach over sea and land, to my great admiration; but however my heart was enlarged, I believed it was my duty to retire inward, and wait with patience until my friends should so approve of my ministry, as to recommend me as a minister, before I made any request to go much abroad; though I went to some neighbouring meetings, such as I could go to in a morning, and return home at night; but not without acquainting some elderly friends therewith, and desiring their company, which I generally had."

Here is another; which may teach us and in a disposition to learn) what it is among us so easy, now.

(if we be yet in a capacity that makes the way of some

"At one of the meetings in these parts, [New Jersey, in 1738,] coming very early, a friend belonging thereto invited us to go to his house, not far off, and he would put up our horses to hay during the time of the meeting, saying, that we must go to his house to dine; but I felt a stop in my mind, and told him that our horses could stand very well there, until after meeting. It so fell out, that neither of us said any thing in the meeting, which nevertheless was to us satisfactory; for we had a sense, that the people had been fed with words, and had a hunger thereafter, more than for the instruction of the pure word of power and life nigh in the heart and mouth, that they might not only hear it, but be found doers thereof. After the meeting no one asked us to dine, but went away and left us, and had it not been for the care of our kind guide, that came from the meeting we were last at, we should have been at a loss to have got forward. I mention this to shew how unacceptable silence is to such whose ears itch after words." (e) At a Meeting of Friends, soon after this, he had something to say very close and particular, and felt a degree of the strength and power of Truth, to clear himself in an innocent and loving manner; and, remembering they were brethren, did not preach himself out of charity towards them, and so had peace. After which, he says—

66

"We went home with an elderly friend, who, in a stern manner, asked me from whence I came, and said I was a stranger to him. I answered him with a cheerful boldness. He asked me what my calling was; I told him husbandry. He farther queried, if I was used to splitting of wood; I let him know I had practised it for many years. He again asked me, if I knew the meaning of a common saying of those who were used to that business, 'Tis soft knocks must enter hard blocks:' I told him I knew it well; but there was some old wood, that was rather decayed at heart, and to strike with a soft or gentle blow at a wedge in such blocks, would drive it to the head without rending them, and the labour

(e) Account &c. p. 34, 55:

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would be lost, when a few smart lively strokes would burst them asunder. Whereupon he laid his hand on my shoulder, saying, 'Well, my lad; I perceive thou art born for a warrior, and I commend thee.' And thus we came off better than we expected; for I thought he pointed at my service that day. He was ever afterward very loving to me, and I was inwardly thankful that the Lord was near to me, for which I praised his sacred name! To be becomingly bold in the cause of truth, at times, is particularly necessary; otherwise the weight of the testimony thereof would be lessened, and a carping spirit set over it."

In a subsequent journey, in 1740, a minister having violated the rule alluded to, of doing all with charity (1 Cor. xvi. 14: Col. iii. 14) and given offence, he says, After the Friend sat down it became the concern of another [no doubt of himself] as it were to number the slain, and search for the wounded, and set close and hard things where they belonged; by describing their several dispositions, in choosing and refusing to take hard things. And the Friend being dejected after meeting, and wanting to know why it should be so with him, he instructed him by asking, What did Gideon to the men of Succoth?' Judg. viii. 16. At which (says J. C.) he was greatly humbled, fully understanding what I meant; and did not in the least resent the hint. Which I thought was truly great in him, and very becoming a minister: for if we would instruct others, we should be exemplary in taking instruction ourselves.' (ƒ)

Here is a third extract, shewing further how this amiable man behaved, in difficult circumstances in public.

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"We had a meeting at Queen-Ann's, [E. shore of Maryland] amongst a people who, for want of keeping to the life of religion, had almost lost the form. In conversation at a certain house in the evening, I asked a friend whether she was a friend's child, or one convinced of our principles. Her reply was, that when she was young she lived at a friend's house, and took a notion of going to meeting with them, which she had done ever since. Alas! when notion changes the will, and not that faith which works by love to the purifying of the heart, the religion is without reformation, empty, and dead. From thence we went to Tuckaho meeting, and the weather being very cold, and rivers frozen up, several masters of vessels and sailors came there; and divers others, people of fashion, with gay clothing. In the fore part of the meeting there was an appearance made, which grieved me, for my heart yearned towards the people. The words that he began with were, Wo, wo, to the crown of pride, and drunkards in Ephraim;' and with very little application sat down. It appeared to me as if the appearance of gaiety had fired the creaturely zeal, which was the chief motion to this short sermon. This, with the cold wind blowing in at the door, much unsettled the meeting, it being at the time when that remarkable snow fell, which lay so long in deep drifts this winter. Whereupon I desired the door might be shut, which being done, the house became more comfortable, and the meeting settled; and 1 stood up with an heart filled with affection, having that passage of scripture before me, in which the apostle declared the universality of the love of God, I perceive of a truth that God is no respecter of persons,' &c. and was much enlarged thereon, to my own admiration, and I believe satisfaction of the people. The meeting ended sweetly, with thanksgiving and prayer to the Lord, for the continuance of his mercy, who is the alone author of all good, and worthy of adoration and worship for ever. 3(g)

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Alike an enemy to formality and libertinism within our pale, he spared not to testify against both. On two occasions at Meetings for

(f) Account &c. p 57, 59.

(g) Idem p. 64.