WE

For Friends' Intelligencer and Journal.

WILLIAM BORTON.

E feel there is a tribute due to our deceased friend William Borton. He was the son of Richard and Rachel Borton, was born Third month 1806, in Evesham. In early life his mind was visited with serious impressions. He has expressed having had many precious seasons while following the plow; when suffering great pain and all remedies failing to give relief, he thought he could not live, he heard a voice: "Thou shalt not die, but live to proclaim the goodness and mercy of thy God;" he soon felt comfortable. In 1833 he married Rebecca, daughter of Abraham and Mary Borton. Her health was on the decline, and some years before her death the daughters seemed to inherit her disease. In 1841 he married Rachel, daughter of William and Rachel Evans. They attended Westfield meeting, where he first appeared in the ministry; a duty he had felt required for many years. He was not lengthy in his communications, but endeavored to maintain our religious principles in their purity, and his gift was acknowledged by the monthly and quarterly meetings of which he was a member. IIis reading was principally the writings of early Friends and the Scriptures of truth, and having received a gift in the ministry, he was careful to exercise it to the honor of the great giver, calling all home to the light of Christ. He several times visited some of the meetings in Pennsylvania, and informed the home meeting that the visit had been performed to the peace of his mind. His children deceased he deeply felt the loss of his wife, who departed in 1865. He married Anna, widow of Samuel Holmes, in 1867, and came to Moorestown to live. He often visited meetings in the neighborhood, and with his wife attended Baltimore Yearly Meeting in 1873. As he advanced in years his health began to decline with a disease that caused great suffering at times. During his sickness he often said that he felt nothing in his way, praying that he might have patience to wait until his Heavenly Father was ready to take him to himself. He exhorted those who were around his bed, ministering to his wants, to live in love, that they might be so united in feeling as to know no difference. We are not all called to work in the same way, but for the same cause.

He passed away Tenth month 24th, 1883, in the 78th year of his age. We have no doubt he is in the enjoyment of that rest which is prepared for the righteous. The funeral was held in the meetinghouse at Moorestown, where a large number of friends and others gathered to pay a tribute of respect to his memory, and where testimonies were born to his worth. A FRIEND.

Moorestown, N. J.

THE SETTLEMENT OF PENNSYLVANIA.1

PASS

ASS we now southwards to Delaware Bay, where another body of fugitives from the Stuart oppression were busily at work on the banks of the Delaware and the Schuylkill, founding another city and state. It was a strange circle of events that placed at the head of that enterprise an Englishman of aristocratic connection, a personal friend of James II., a man for whom a splendid career seemed to lie open at home. First of all, it was a remarkable thing that Penn became a Quaker. It is never a strange thing that the Spirit of God should lay hold of a man, however far he may seem from the Kingdom, and compel him to ask, "What must I do to be saved?” Hence it was no uncommon thing in those days for men of the world to turn Puritans. The Quakers of those times had all the intensity of conviction of the Puritans, but they added the doctrine of the inner light, which has a great and overpowering fascination for men who are in dead earnest, and who desire a more definite rule of life from God than the Scriptures supply.

To the infinite disgust of his father, Penn became a Quaker of the most rigid type-nay, more, he became a Quaker minister, and he labored in season and out of season, at home and abroad, for the conversion of souls. Circumstances that we might call accidental brought him into connection with a colonial undertaking situated in New Jersey, in which, from his high reputation for wisdom and honesty, he was appointed an arbitrator. From arbitrator he became manager, and part of the land being sold to Quakers, he came to have a special interest in it, and drew out for it its constitution. By-and-by an arrangement was made, by which, in lieu of a large sum of money due by the Government of England to his father, he became proprietor of a great tract of land, afterwards called Pennsylvania, of the capabilities of which he had come to form a high opinion, and where he desired to make a home for the persecuted Quakers of England, and to try an experiment of the importance of which there could be no doubt. That experiment was to establish a community that should be governed, not by the maxims of the world, but by the principles of the word of God. In one respect especially he longed for a change from the ordinary policy-namely, in the mode of treating natives. The ordinary way was to drive them by force out of the way, rob them of their possessions, make treaties that were not regarded, or delude them with promises that were not kept. But there was another great principle in the constitution of Penn's settlement. Though the land had been acquired for the sake of the Quakers, who were ground down in England by a doubly severe oppression, it was to be open to men of other creeds, if they believed in God and did not insult the religion of their neighbors.

In this appeared the greatness of William Penn. A man of smaller calibre would have confined the

1This is an extract from a paper in the Quiver, a London magazine, by W. G. Blaikie, D. D., LL. D., a prominent scholar and writer, and is printed on account of its evidences of good-will and fairness of statement-as it states no new facts.

settlement to Quakers. Penn threw it open, and in course of time the Quakers were nearly lost in the multitude of other denominations. But, so far as their influence extended, the Quakers did their best to put the mould of Penn on the new community, and while they were able to exercise control, the principles of Penn were observed strictly towards the natives. One of the sublimest scenes of any history was Penn's entering into treaty with the Indians.

IC

EXTRACT FROM JOS. JOHN GURNEY. CONCEIVE that the Christian Church at large is much indebted to George Fox and his brethren for the bold, clear, and steadfast manner in which they maintained the doctrines of universal and saving Light. Happily, they are held by a large and very increasing proportion of Christian believers. The late Wm. Wilberforce, so well-known as an evangelical member of the Church of England, emphatically expressed to me, on two occasions, his full conviction that an effective offer of salvation is made to every man born into the world; and how can such an offer be made, except by a visitation of the Holy Spirit? Little as I am inclined to cast any blame upon others, who are evidently accepted and assisted by their own Master, I conceive it to be a duty, plainly laid upon the Society of Friends, to hold up a still higher and purer standard respecting the Christian ministry. It is a principle generally understood and admitted by the members of the Society, that the faculty of the Christian ministry is a gift of the Spirit which cannot be rightly exercised otherwise than under the direct and immediate influence of that Spirit. Friends are not, therefore, satisfied with any general impression that it is their duty to preach the Gospel, nor do they venture, under such impression, either to employ their own intellectual exertions as a preparation for the service, or to select their own time. for performing it.

SELECTION.

"There is no sort of proportion between the diligence and assiduity which men are ordinarily willing to expend on their own intellectual and moral culture. Even of those who are in a good degree under the influence of moral and religious principles, and whose conduct in all the more important instances of life shows it, how few are there who make that comprehensive rectitude, the obligation of which they acknowledge, and the ideal of which they admire, the study of their lives, the rule of their daily actions in little things as well as great; or who analyze their motives and school their hearts (in the habitual expressions of thought and feeling) in conscious obedience to it! How vivid,

after all, is the sentiment which the intellect of a Bacon, or a Shakespeare usually excites in the young and ardent compared with that with which they regard a Howard or a Martyn. Yet invincible patience, heroic constancy, that honesty of purpose which is proof against all flatteries and all menace, perfect candor, the spirit of unfeigned humility, benevolence, and charity, are surely not less worthy of

our most enthusiastic admiration, than those qualities of mind which discover a new law of nature, or pour forth beautiful strains of poetry."

We worry under our burdens, and we sometimes think that it would be so pleasant to have nothing to uphold, or to feel the weight of. But it is our very burdens which enable us to stand firmly, and to walk securely. It is the empty car which jumps and jolts along the track; the loaded car moves steadily. It is the vessel with no cargo, or with a short one, that rolls and pitches fearfully; the full-freighted craft is steadiest, in calm or storm. Even a trained acrobat must have a balance-pole in his hands, to enable him to walk a tight rope safely. So, in every sphere of life, a fitting burden is a steadying, and so a saving, agency. The only question is, What burden shall we bear? not, Shall we bear a burden? This it is which gives force and point to the words of our Lord: "Come unto me all ye that labor and are heavy laden, and I will give you rest." And how will he give us rest? learn of me;

Take my yoke upon you, and and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." If our burden is one that we ought to bear, it is always easier to go on with that burden, than it would be to go on without it. If the Lord has provided your burden, there is nothing you have more reason to be grateful for than-your burden.-S. S. Times.

CANON FARRAR ON TOTAL ABSTINENCE.-"I have no doubt some of us have become total abstainers because we believe that course to be the best for ourselves; others, to avoid temptation; and others because, in this age of luxury, they think it desirable to introduce some simplification into the luxurious elements of life. But the real reason, which, like the rod of Aaron, swallows up all the rest, is this; that we have become abstainers out of a sense of shame and a feeling of pity. We have felt a sense of shame to think that mankind by hundreds and thousands are making of life one continuous degradation, and one slow approach of disease and death. We say out of pity, because we see women who are pouring vitriol into the roses of their womanhood; but also because of those still more miserable, who became the slaves of the brutality of husbands and of sons whom drink has maddened into fiends; and also out of pity to the children whose lives are sacrifired in hundreds to this awful Moloch, and who, to use the language of a former canon of Westminister, more than one hundred years ago, are not so much born into the world as damned into the world.' It is out of pity for these men, women and children, and also out of pity for our country, which for more than two hundred years has been writhing in the folds of this hell-born dragon of drunkenness, and also out of pity for the whole race of men which goes on, generation after generation, cherishing in its bosom that which blights so many careers, blasts so much happiness, and which of all human evils is the most easily and most absolutely preventible. These are the grounds on which we are total abstainers." Selected.

LOUISA J. ROBERTS. RACHEL W. HILLBORN.

LYDIA H. HALL.

PHILADELPHIA, TENTH MONTH 24, 1885.

***It should be explicitly understood that the editors do not accept any responsibility for the views of correspondents and contributors who sign their articles. The signature-whether by a full name, initials, or other characters-must be the voucher for an independent expression.

** As a rule, we cannot notice communications unaccompanied by a name. We need to know who it is that addresses us.

То

PATIENCE WITH HOPE.

O the exercise of the christian virtue of patience we are all called daily, not only in the things pertaining to our physical and mental well-being, but also touching the deeper and more intangible realm of our moral and religious natures.

We think our own thoughts and receive our own impressions of truth and goodness, and feel very sure we are on the right foundation. But coming in contact with others who, like ourselves, have settled convictions, we find we differ. Not so much perhaps in the substance as in the form and the manner of expression, and straightway we are pained that our presentation of truth is not at once accepted. We need to learn patience in this forming of acquaintance with each other in that which relates to the individual and inner life of each one of us, and not be hasty in deciding as to the correctness of this or that view. For after all who is the judge? Surely that rests with the infinite; and there is no haste in His affairs, only never ending love, throughout all the long ages of struggles, from darkness to light, each century bringing us a little nearer to the high ideal God permits us to form of His everlasting kingdom. Some one has beautifully said "that patience is the ripened fruit of christian experience" and that "patience implies hope and he who hopes can wait;" with this patience born of a wise hopefulness, let us be firm in presenting our own view, for that is our right, yet with christian courtesy patiently hear and consider the thought of another. But if we can neither hope nor wait then we may be very sure we have not attained to that perfectness to which we are called.

Let us work by enriching our minds and enlarging our hearts by the study of the history of the past, wisely profiting by the experience herein recorded, adding the good from these to our own observation and experience in the present, letting all tend to our

better development; then can we trust to a future that will be grand and true in proportion as we the actors now learn the lessons of patience and hope which will eventually enable us to possess that love which is Christ-like and will be the crown of all.

GIVING.

So exclusively is the idea of giving confined to any material goods which may be bestowed in alms, that another sort of charity may sometimes be overlooked, and not receive its full valuation when we estimate the gifts that are "laid upon the altar." "He that giveth to the poor, lendeth to the Lord" is urged in favor of free and abundant offerings, but the text may have another signification which each one of us may receive, and linking it with that other text, "It is more blessed to give than to receive," we may more fully understand our position as stewards in the Lord's household. Who is so utterly without gifts that he cannot lend to the Lord by sharing his possession with another? And this kind of giving is blessed, so that the thing given diminishes not. The widow of Zarephath was commanded to share her slender stock of meal and oil with the prophet, and though she was continually giving, she was also continually receiving, and had an abundance of food.

When our tender sympathies are given out to those in need, how the heart fills up and new wells of love and gladness are opened for us. These gifts of the heart are the keys that unlock the most firmly closed natures, for it often happens that behind a self-contained and apparently self-satisfied exterior, there is a craving for love and sympathy that is more pitiful than the cry for bread.

Not only individuals suffer on account of withheld gifts, but the reforms which are seeking to bring about a greater degree of righteousness in the earth, and most conspicuously does our own Society suffer for the want of an outpouring of gifts from her sons and daughters. Our organization differs completely from those in which one person is chosen to minister, drawing upon his stock of spiritual and intellectual possessions, and in return receiving an equivalent in money. With us all must give of their best life, or the object of the Society is not attained. If we go to meeting solely for what we are to get, not considering what we are to give of devotion to the common cause, and of sympathy with those who are willing to contribute, it may be, vocally, we are not suffering our hearts to grow in the Christian grace of charity or love, which is chief among the soul's adornings.

The heartless giving, the formal offerings were denounced by Jesus, and denunciation is just as merited to-day upon our gifts which are only drawn from us by a sense of duty, whether they be our unwilling

presence in the house of worship, or our ungenerous tribute to its treasury.

"That is no true alms which the hand can hold;
He gives nothing but worthless gold

Who gives from a sense of duty."

AT the suggestion of our friend, Edward Stabler, Jr., we call attention to the advertisement of special rate tickets to be procured by those attending Baltimore Yearly Meeting.

MARRIAGES.

BLACK-ABBOTT.-Under the care of Chesterfield Monthly Meeting, at the residence of the bride, Hillsdale, Walnford, N. J., Rudolph J. Black, of Philadelphia, son of the late Samuel W. and Lucy Black, and Emily H. Abbott, of the former place.

JONES-BROWN.-At the residence of the bride's parents, in Kensington, Phila., Tenth month 8th, 1885, by Friends' ceremony, Edward W. Jones, of West Philadelphia, and Laura C., daughter of Joseph F. Brown.

MERCER-HALLOWELL.-Tenth month 15th, at the residence of the bride's parents, under the care of New Garden Monthly Meeting, Thompson H. Mercer, son of Thomas and Margaret A. Mercer, of London Britain, and Edith, daughter of Cornelius C. and Annie P. Hallowell, of Franklin township; all of Chester county, Pa.

DEATHS.

ANDREWS.-Tenth month 10th, whilst at Colorado Springs for the benefit of his health, John Henry Andrews, aged 20 years and 14 days, son of the late James (Jr.), and Ellen B. Andrews, of West Philadelphia; a member of the Monthly Meeting of Friends of Philadelphia.

MCCANN.-At the residence of her brother, West Graver Lane, Chestnut Hill, Phila., Tenth month 6th, Kitty Ann McCann.

PANCOAST.-Tenth month 14th, at Riverton, N. J., Harry G., infant son of Stacy S. and Mabel D. Pancoast, aged 2 months.

SATTERTHWAITE.-Tenth mouth 12th, near Fallsington, Pa., Susan, wife of Giles Satterthwaite, in her 70th year.

STOKES.-In Newtown, Bucks county, Pa., on the morning of Tenth month 16th, 1885, Charles Stokes, in the 74th year of his age; a member and for a number of years an overseer of Makefield Monthly Meeting. He was one of the most regular attenders of Newtown Particular Meeting, when health permitted, and was at monthly meeting one week previous to his death. His funeral was very largely attended by people of all denominations, and testimony to his worth and uprightness of conduct was born by Nathaniel Richardson, Isaac C. Martindale, and a number of others.

WICKERSHAM.-At the Old Men's Home, West Philadelphia, Tenth month 14th, Thomas Wickersham, aged 74. Interment at West Grove Meeting, Pa.

THE FIRST-DAY SCHOOLS.
MEETING OF ABINGTON UNION.

AN all-day meeting of the schools composing the

First-Day School Union of Abington Quarterly Meeting was held at Norristown, Pa., on the 18th inst. Though no First-day school is held at that

place, it was thought that by bringing the Union there the members of the meeting might be encouraged in seeing what has been done in other parts of the quarterly meeting, to make an effort in the same direction themselves, and it is hard to see how they can feel excused, after what they witnessed on that occasion.

Very interesting reports were read from the schools at Abington, Upper Dublin, Horsham, Plymouth, and Stroudsburg, all in a flourishing and satisfactory condition. Abington is held after meeting. They use the new Scripture lessons issued by the General Conference. Upper Dublin meets after meeting, and has not yet adopted the Scripture lessons. Horsham has an enrolment of 102. The "Lessons" have been used from the first, and are found helpful. Plymouth considers the "Lessons a valuable help to Bible study. Byberry Meeting has not yet taken steps to carry out the recommendation of the Yearly Meeting in regard to First-day schools. Stroudsburg school has recently reopened, after nine years' discontinuance, and much encouragement in the work was reported.

The exercises of the day were varied. Between the reading of the reports, recitations and readings were given, several essays were also read, all being pleasant and instructive. A class recitation by pupils of the Upper Dublin school closed the programme for the day. A few friends from other localities were present, and took part in the discussions that followed the reading of the reports. The school at Upper Dublin having given as a reason for not using the " Lessons," a want of knowledge as to the best way of doing so, a member of the committee in charge of the work of preparing them, gave a brief outline of the way in which they are intended to be used, and the object sought in their publication.

The interest in the meeting was well kept up. The attendance was large. The Friends of Norristown in the generous hospitality extended to the Union, gave evidence of an interest in the First-day school that promises work in the same direction on their part at no distant day. Several localities in Abington Quarter were not represented. The school at Quakertown sent a report of the condition of the school, but was not prepared to join the Union at present. Delegates to attend the Association in Eleventh month were appointed. After the usual period of silence the large coinpany separated.

Hou

COMMUNICATIONS.

L. J. R.

TEMPERANCE IN THE HOUSEHOLD.

Editors INTELLIGENCER AND JOURNAL: )USEKEEPERS have often been reminded that grocers must sell wines and liquors in order to make a living profit in their business. That this need no longer be said is evidenced by the fact that all over our city are to be found conscientious grocers, who will not on any consideration add to the gains of their business the profits that are to be derived from the sale of liquors that intoxicate. There is scarcely a section where the prohibitionist will not find such a store. Even in the prominent locality of

Eighteenth and Chestnut streets, a dealer in the comforts and luxuries of the table has had the courage to start business on this basis. Many of the price lists give a long array of "table comforts" to rebellious organisms, doubtless discomforts some of them. But on this subject we need educating. The best medical authorities point to dietary indulgence as productive of many of the modern diseases-and assert that condiments unduly stimulating the appetite should be avoided. Among the things now to be had of the ordinary grocer is plum pudding with wine sauce. If the former needs the latter to aid digestion, it is wise to abandon both.

Brandied fruit should be inadmissible on every table. However fanatical or extreme this may be deemed, we have no hesitation in saying that everything which excites a craving for alcoholic stimulants should be avoided. We know not when we may kindle a spark that will lead to fatal results. Would that we were able to impress upon the minds of all young housekeepers the necessity of bearing a faithful testimony against the use of intoxicants.

SPEAKING IN RELIGIOUS MEETINGS. DEAR EDITORS :

As a member of the Society of Friends, and also as a frequent listener to earnest appeals to young Friends for their interest and labor in maintaining our principles, and sustaining our organization I would like to ask a question through the columns of your paper, hoping that some friend may deem it worthy a reply.

Remembering that the primary principle for which our society was established was the maintenance of the conviction that God is the teacher of his people himself,-that as a father he has direct communication with every one of his children, and that their duty to their fellowmen and to themselves becomes their duty to Him and is made known by Him to all according to the different degress of development, and zeal in seeking after the truth; I would ask if it would not be consistent with our profession for each member to be encouraged to freely express his or her thoughts in our meetings for worship even if they cannot honestly claim any special qualification or anointing beyond that realized by all whose minds are active and seeking the true welfare of humanity

At present, the feeling of many of our dear friends practically prohibits this freedom in our meetings.

Our Society was established on principles that admit of continual growth, and our decline is evidence to many that we have lost sight of those broad principles, and are clinging to cherished customs which have not the elements of life in them. When principles are made paramount growth is inevitable either in individuals or organizations.

Would not a more profitable life in our meetings be experienced if we freely encouraged entire liberty of expression by any member who entertains a thought dear to himself, given in that sweet reverential spirit, with love and charity that welcomes the

I DESIRE to call the attention of all, and especially of those who mourn the condition of our Society, and are concerned to build up its waste places, to an article that appeared in this paper, 10 mo. 3d, 1885, entitled "Duty to Parents,” by W. W., Loudoun Co., Virginia.

The writer here goes to the root of the matter, and by giving thoughtful considerations to his earnest and lucid words, I believe all may be inspired to more earnest efforts toward a higher plane.

Sandy Spring, Md.

REBECCA M. THOMAS.

TEMPERANCE MEETING AT MT. HOLLY. Editors INTELLIGENCER AND JOURNAL: THE temperance meeting advertised for Mt. Holly, on Tenth month 10th, was in some respects better than we dared to hope, in others perhaps not so good as we wished, because of the absence of some whose presence might have cheered and encouraged the movement. The morning was delightful, mild and serene, a perfect autumnal day. But it was not a day of leisure, except for the select few. Many who would gladly have been with us, could not leave their homes on Seventh-day, which is more than any other day of the week pressed with domestic duties. Those who were favored to be present, felt the occasion to be one of great interest. The speakers were Edwin H. Coates, Samuel Swain, Dr. F. Haines, Emma Wells and Jane D. Satterthwait. When the morning session drew to a close, the feeling seemed to prevail that the subject had been presented to our minds in a manner to awaken and renew interest in the important subject which at present is occupying and influencing so many people throughout the length and breadth of our own land, and is no less absorbing in other countries.

After partaking of refreshments and enjoying the social hour, we re-assembled at 2 o'clock. Dr. Child not being present, Samuel Swain mentioned that he had some literature for distribution, at the same time giving some description of its character and uses. This should always be a prominent feature of a temperance meeting. Amanda Heston, the next speaker, was very earnest and happy in her remarks, which I presume were somewhat curtailed to give place to Dr. Child's exposition of the effects of alcohol on the organs of the human system, which was attentively listened to.

We cannot help feeling that such meetings accomplish a good work. We need more of them. We feel too that the Friends who are engaged in this work are more nearly approaching the standard of Him who went about doing good.

We need more of them, and they need more encouragement. How can we sit at ease, beholding the wide spread ruin that is caused in so many ways by drinking habits? Does not the voice of our brothers'