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The step announced as in contemplation, by which FRIENDS' INTELLIGENCER was to be united with THE FRIENDs’ Journal, is accomplished in this, the first of the joint issues, which is sent to all those who have been subscribers to either paper.

Of the reasons which induced the union of the two publications, something has already been said in the circulars sent individually to subscribers, yet it may be fitly added here that those who conducted the two felt convinced of the objections that existed to the separate maintenance of newspapers so nearly alike in every essential particular, which were dependent upon the same circle of readers for their support. In the similarity of the aims and characteristics of the two, they perceived strong reason for a unity of their forces, so that whatever influence might be exerted by them should be at once more direct, more powerful and more harmonious. It is our belief that they may thus be better able to serve those objects which Friends have at heart, and which are welcome too, to the large body commonly known as Friendly People. One newspaper, combining the energies of the two, may be made, we are sure, superior in all the respects that give it a just right to existence and entitle it to the consideration of good people.

It is the hope of the editors that they may be able to realize in a fair degree the ideal which they have in view, and to furnish a journal that shall be in its scope and in its character a creditable representative of the membership of our religious body. The present issue is materially enlarged, and further increase of the space devoted to reading matter will be made as occasion may require. Such other improvements as may prove to be practicable, it will be our duty and our pleasure to add.

We solicit, then, the kind consideration of all who are interested in a Friends’ newspaper, and appeal with a friendly confidence to them for their cordial support and assistance in the work. To maintain the INTELLIGENCER AND JOURNAL as a broad-minded earnest exponent of Friends' principles; as a steady and faithful representative of Friends' testimonies, and as a family visitor which shall be in all respects

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A PLEA FOR SILENT WoRSHIP.-The silence of Friends' Meetings may or may not be an educating service, for it undoubtedly requires a preparation and a receptiveness on the part of the individual to receive the blessing which falls like dew in Heavenly stillness. Like many ordinances, it is often observed as a lifeless form and thus has not fulfilled the high purpose for which it was designed. To the deeply religious understanding of George Fox, the profound quiet of the natural was filled with a development of the spiritual and no other form of worship could so completely satisfy the yearning of his spirit toward God. As he found his best life to grow in this silence and as those who shared in his belief also found it met their wants, it grew into an established custom and seemed to fulfill the ancient injunction to wait upon the Lord for the renewal of strength. We have at times known the power which comes of quiet waiting, not only to a few here and there among those gathered, but as a general influence pervading the meeting; it is an “overshadowing of divine love * to hearts that are touched thereby, realizing the promise, “he that dwelleth In the secret place of the Most High shall abide under the shadow of the Almighty.” How our pettinesses shrink away under the influence of this blessed silence, our selfish ends and aims seem less alluring, and we are melted more into the spirit of brotherly helpfulness and good will; such a transforming silence is to-day, as it has always been, the truest and noblest worship. It must, however, be admitted that we have often fallen away from this ideal condition; the thoughts and purposes pertaining to our lower life, have encompassed and bound down the higher and spiritual nature, so that it could not rise into dominion. The mind like the crowded inn of Bethlehem, is so filled with worldly guests that, the heavenly life cannot enter, and it does not rise above the condition of a hostelry for the accommodation of those who traffic in the things that perish. We have need to consider wisely, lest we refuse admittance to this divine child. The love of silent worship grows as it is cultivated and as it is found to furnish sufficient food for the unseen life of the spirit. To grow toward the divine is the highest desire of our spiritual nature, and to accomplish this there must be an opportunity for the exercise of that nature; not all the service of the intellect, nor all the observance of the written law, can of themselves reach the spring of that life which is “hid with Christ in God.” Jesus continually turned the attention of his disciples and those who listened to his teaching, away from the outward observance of the law to the law which was written in the heart; and he, the purest, the most God-like of all the sons of men, frequently went away from the multitude that he might renew his strength in solitude. And thus, in connection with all that is said in favor of making our meetings interesting and not in the least in opposition thereto, we desire to put in a plea for the precious, fruitful, helpful silence.

THE funeral of our late esteemed friend Samuel J. Levick, took place at Merion Meeting-house, near this city, on Fourth day of last week, the 22d ult, and was very largely attended, many present being unable to get inside the house. The occasion was one of deep solemnity, and quite a number spoke in testimony to the impressions produced upon their minds. Among them were Caroline E. Talbot, Thomas Foulke, Elizabeth Troth, Ellison Newport and Thomas W. Stuckey. At the grave, Caroline E. Talbot and Samuel S. Ash spoke. It is stated that Samuel had himself expressed the wish that his remains should be placed in the yard at Merion which, as most of our readers are aware, is one of the most venerable of our meetings. In its neighborhood, the family of his mother were among the earliest settlers, at the beginning of the Pennsylvania colony.

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LIPPINCOTT.—On Fourth month 21st, 1885, at Riverton, N.J., Rebecca P., daughter of Mary and the late Peter Lippincott.

MCILVAIN.—On Fourth mo. 26th, 1885, In West Philadelphia, John Hunt McIlvain ; a member of the Monthly Meeting of Friends, of Philadelphia.

SHARPLESS.—On Fourth-day, Fourth mo., 29th, 1885, at his residence, West Chester, Pa., John Sharpless, in his 80th year; a member of Birmingham Monthly Meeting.

SPEAKMAN.—On Fifth-day, Fourth month 16th, 1885, at the residence of his brother James, Sioux City, Iowa, Ellis Speakman, formerly of Coatesville, Pa.; a member of Fallowfield Monthly Meeting, Pa.

TRIMBLE.—On Fourth month 20th, 1885, in New York, Cornelia, widow of George T. Trimble, in her 84th year.


Some extracts from the testimony of Luke Woodard, in the lawsuit amongst the Canada Orthodox Friends (in reference to the meeting property at Bloomfield), have just been printed in the Western Friend, having been furnished that journal by Adam Spencer, of Springford, Ontario. Luke Woodard, it seems, went to Toronto, under an arrangement with the Friends there that they were to provide for his support, at the rate of fifteen dollars a week, and he was to be a minister for them. The support was paid him weekly. He said, in his testimony, that he made notes before going to meeting of what he apprehended he might say thereat, but that he held himself free, or tried to do so, to be guided by his belief at the time of speaking as to what it was then right for him to say.

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Upon these admissions, and upon Luke Woodard’s statement that he “hardly thought” it was “a new thing” in the Society of Friends to have a minister placed in the manner of his Toronto engagement, the Western Friend manifests considerable indignation, remarking with regard to the last averment that “he certainly knew he did not tell the truth.” It seems to an impartial observer that Luke Woodard, like our friend D. B. Updegraff (some portion of whose testimony in the same case was recently given, and commented on, in The Friends’ Journal), was at a disadvantage in the trial, because he was striving to justify the present practices of his body of Friends by the old time usages of the Society. The attempt to do this necessarily failed. It never, in earlier times, was the custom for ministers among Friends to prepare notes in advance of the sermons which they “apprehended ” they might preach ; nor was it the custom for their congregations to pay them a support, either by the week, or in any other regular way; nor was it usual for Friends to be baptized outwardly, with water; nor did their meetings sing hymns or

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It is certainly very clear that earnest conscientious men ought to refuse to be placed so wrongly. The possession of a meeting-house, or of a piece of ground, is no adequate compensation for a misfortune so serious. The new practices of the Western Orthodox are new, and their recent adoption among those claiming the name of Friends ought to be freely admitted. That would be the candid and straightforward course, relieving those who are ardently devoted to the new ways from the embarrassment which necessarily attaches to an untenable defence. Their conviction of the rightfulness of their work should be, and doubtless is, abundantly strong to sustain whatever shock there might be in the admission that they were drawing a line between themselves and the older Quakerism, which would naturally compel the

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A committee of the faculty and trustees of the University of Pennsylvania has been engaged for more than a year in the investigation of “Spiritualism,” i. e., in the attempt to discover by adequate scientific methods whether the phenomena classed under that name can be explained naturally, or whether it must be concluded that they come from Supernatural sources. The committee includes Prof. Joseph Leidy, Prof. R. E. Thompson, Prof. Fullerton, Horace Howard Furness, and Coleman Sellers, and its work is undertaken on account of the gift to the University, by the late Henry Seybert, of Philadelphia, of an endowment for a Professorship ($60,000), accompanied by the request—not upon the condition, as has been occasionally represented—that the University would make such an examination. The committee has kept its work entirely private, and no statement by its authority has been made; it is known, however, that no conclusions have been reached, because the investigation is far from complete, and may continue for months or even for years. It is also safe to say that in the comparison of the manifestations by Henry Slade, the alleged “medium,” such as slate writing, etc., with the same thing done by Kellar, the professional “magician,” who has been exhibiting his skill for some time at Egyptian Hall, in Philadelphia, there was no marked difference: one appeared to produce the results about as well as the other, though Kellar declared that his were solely deceptions, produced by natural means.

The Senate of Pennsylvania has just passed an important measure regulating marriage. It requires that a license shall first be obtained of the Clerk of the Courts, who can issue it only upon evidence that the parties are of age, or, if minors, that they have the consent of their legal care-takers. Ministers or magistrates officiating at a marriage not licensed are subject to a heavy fine. Where the ceremony is entirely by the contracting parties, it is required that they make a certificate of the marriage, with two others as witnesses. And a marriage record is to be regularly kept in the clerk's office of all marriages in each county of the State.

The law will not interfere, so far as we observe, with the usage of Friends, though, before its passage through the House, it might be well to have it carefully examined. That a more considerate regulation by law of the marriage engagement—not to hinder it, in any improper way, but to guard it—is much needed in Pennsylvania, as well as other States, will be freely admitted.


A reaction of more refined taste against the flippancy and irreverence of much “American humor ’’ is manifested in connection with a new book by “Mark Twain.” This is, perhaps, not any more to be criticised than his previous ones, but there are signs that it will be decidedly disapproved in quarters where they passed uncondemned. The authorities of the public library at Concord, Mass., have raised the question concerning it by refusing to place it on their shelves, and the Boston Advertiser remarks this and other adverse opinions as the “indication that in matters of humor the tide has turned at last, and that the old school of coarse, flippant and irreverent joke-makers is going out, to return no more.”

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The new Commissioner in charge of Indian Affairs is J. D. C. Atkins, of Tennessee, previously a Member of Congress. If we may safely judge of his views and purposes concerning his new work from a recent newspaper interview, we may be encouraged to expect that he will pursue a just and enlightened policy, so far as he is permitted independent action. He is reported as saying:

“I think the general features of the present policy cannot be improved upon. The views of President Cleveland, and of Secretary Lamar are practically in accord with the policy of the past few years. My own views are quite in the same line. I have always believed in lib3ral honest treatment of the Indian. I believe he is human, as much as the Saxon, and is entitled to as great consideration as any in our dealings with him. I think the Indians ought to be educated. I am of the opinion that it is cheaper to educate them than to fight them, to say nothing of the matter of duty on our part. The fate of the Indians, if they are to remain longer than a few generations more, must be to mingle with the whites, adopt to a great extent their habits, and be absorbed by that population. I am a believer in great possibilities for the Indian. See what he has accomplished in the Indian Territory. The population of that territory Compares very favorably in intelligence and culture and education with that of New Mexico or Arizona. I look to see the Indian Territory placed very soon on a footing with all other territories, and to be, by and by, knocking at the doors of Congress for admission as a State, and for the right of the Indians of that Section to vote and become citizens in every sense of the Word. I believe they are approaching the time lo they may safely be entrusted with that privi€ge.

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These expressions all have the ring of an intelligent comprehension of the subject, and of a liberal and kindly disposition. In connection with the fact that the Commissioner is from Tennessee, we may cite the remark of Senator Chace, of Rhode Island, at a meeting in Philadelphia, last week, that as a rule he had found the Southern men in Congress just toward the Indians, and ready to support measures for their advancement, the “land avarice’ of the Western men not appearing so strongly amongst those from the South. It is to be hoped that the expectations which will rest upon the new Commissioner, in view of such expressions as those above quoted, may not be disappointed, and that he may not be merely a smooth promiser, and an indifferent performer in the time of trial.

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The Friends' School, at Providence, R.I., which placed in its hall, some time ago, a marble bust of John Bright, will now place opposite to it one of Elizabeth Fry, which has been executed in London by William Weed, the sculptor who made the statue of Queen Victoria, now at Windsor Castle. The new bust is to be unveiled on the 2d of next month, when addresses will be made by Mary A. Livermore,

Gertrude W. Cartland, and others.


In recent numbers of the Philadelphia Public Ledger Supplement are sketches of the Church buildings which have been abandoned for religious purposes and are now used as manufactories or for Schools. Those mentioning the meeting-houses of Friends may be of interest to our readers.

The first building for religious worship which went into secular uses was the Bank Meeting of the Society of Friends, on the west side of Front street, between Race and Vine. Originally it was a frame building, put up in 1685. It was replaced in 1703 by a brick structure, 38 feet front and 50 feet deep. The ground there was naturally higher than the grade of the street, and the people went up to the meeting-house lot by steps rising from the sidewalk. The Bank Meeting, which was occasionally in use

for evening services, was closed in 1789, and the members united with the Key's Alley Meeting and other congregations. The building was torn down, replaced by others, used as stores and dwellinghouses, which have since been supplanted by another generation of stores. The “Great Meeting-house ’’ of Friends, at S. W. corner of Market and Second streets, was the principal place of worship of the sect. It was built of brick in 1695, and was nearly of a square shape. The roof rose on each side to a central lantern, which gave light to the interior. In 1755 the house was enlarged and somewhat changed in the form of the roof. For more than 100 years the “Great Meeting-house ’’ was the cathedral—so to speak—of the Quakers, the great centre of movement, religious and benevolent, and at times even political. It was torn down in 1804, and replaced by stores on Market and Second streets. A new meeting-house was built on the lot used as a burying-ground from the year 1690, on Arch street, at the S. E. corner of Fourth. One of the oldest places of meeting for Friends was called the Hill Meeting and built on Society Hill, south of Dock creek, in 1753. The lot on the South side of Pine street, east of Second, was the gift of Samuel Powel to the Society of Friends, and it was enlarged by gift by his relatives. This old meeting-house, which was in service until within twenty or thirty years, has now become a paint factory and enlarged by an addition in front of the old brick building which brings the property out to the street line. Another Quaker meeting-house which has gone to business purposes was on the north side of Cherry street, below Fifth street, and belonged to the branch of the Society of Friends which was in accord with the religious views of Elias Hicks. It was built in 1829. Some years ago the meeting bought a large lot on Race street, west of Fifteenth. The Cherry street meeting-house became the property of the Horstmanns, manufacturers of military goods, was occupied by them for some years, and finally torn down and the site covered by an extension of the great factory building at the N. E. corner of Fifth and Cherry streets. The Key's Alley Meeting of the Society of Friends was established upon the passageway bearing that name, now called New street, between Second and Front, south side, in 1789. It was a branch of the North Meeting, at Fourth and Green streets, and also replaced the Bank Meeting, which was on the west side of Front street, above Race. Key's Alley Meeting had much reputation for thirty or forty years as one of the principal places of worship for the sect, and the congregation, if the term may be used for a meeting of Friends, was influential. For religious purposes the building ceased to be used about 1840, and went into service as a public schoolhouse. In the great fire of July 9th, 1850, which commenced on Vine street wharf, and destroyed 367 houses, the old meeting-house was burned. It was replaced by a commodious brick building, which is still in use for the primary schools of the sixth section.

No man can solve the mysteries of life, but every man of common sense can perform its duties.

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To feel all this, yet stay the footsteps, To walk where duty points the way,

And turn the darkened night of others To faith’s refulgent, deathless day—

Ah this is warfare never counted
In tales of triumph told, or sung,
But, O sweet lives, in counts of Heaven
Ye need no blazonry of tongue !
—Chicago Advance.


Colon or Aspinwall has grown immensely. An almost new town has been added, built where only wild swamp and tangle once had control. The streets of the old town have been lengthened, and the town is, for the present, rescued from its former imminent peril of being overwhelmed by the tropical vegetation. But, for dirt it certainly deserves mention—not honorable mention. Nothing but the N. E. trades and the torrents of rain prevent its depopulation. I tried to number the distinct smells but grew tired. The ride across the Isthmus was rather dull. The former untouched wilderness is of the past; it is almost one continuous village of thatched hovels or forlorn wooden, one roomed houses. These are built in New York and shipped in sections. When occupied by French laborers or mechanics, they are sparsely furnished, but if the inhabitants are natives or Jamaicans, they have simply a grass hammock and an iron pot. Everywhere one sees small grocery stores for the sale of everything, with their invariable Chinese proprietor. John does all the trade on the line. Everywhere one sees the cuts or piled up dirt, indicative of the Canal, while forlorn locomotives, rusty track and discarded ties are everywhere, causing frequent delays to the train. I think all the damaged railroad stock of the world must have been sent here.

Starting from Colon and dredging the Chagres River the Company has advanced about seven or eight miles. Then again, about the middle near the mountains they have a cut some 360 feet deep, 180 feet wide at the top and 100 feet at the bottom; I believe it is about three miles long. Of course in such a cut the decline of the sides is very abrupt. The Chagres with its excessively varying discharge of water, is an almost insurmountable barrier to success. Fortunately, thus far, the Company has had very good weather with little rain. I doubt if less than 15 years sees the Canal opened. The disposal of the dirt is a problem, besides they have to build a railroad along the cut as the men advance and another to the varying place of deposit for earth. Panama is busy and populous, very dirty and terribly expensive, as one gets almost nothing to eat and no comforts. The steamer accommodations were of the poorest, owing to a war between the Companies. The English Company grossly disregards all honor to their passengers. The first port we entered below Panama we found in the hands of the Revolutionists, for the customary revolution was in progress. To prevent seizure we hastily departed, without landing mails or passengers, and omitting the next port also, stopped at Bahia. It is simply a group of miserable thatched three-sided huts.

All the port towns except Guayaquil are of the

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