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FRIENDS' INTELLIGENCER.

FOL. XIV.

PHILADELPHIA, FIFTH MONTH 30, 1857.

No. 11.

EDITED BY AN ASSOCIATION OF FRIENDS.

PUBLISHED BY WM. W. MOORE,
No. 324 South Fifth Street,

PHILADELPHIA,
Every Seventh day at Two Dollars per annum, pay-
<y« t* adranet. Three copies sent to one address for
Fire Dollars.

Communications must be addressed to the Publisher, freeof expense, to whom ill payments are to be made.

of the life, travels, and Christian exthe workof the ministry of Samuel

l Continued from page 146.)

I staid in and about Bristol three weeks, raiting the meetings round the city, but on First-days I was mostly in the city, and it being the winter fair, meetings were very large: but on the Third-day meeting in the fair week, there was a man out of Wiltshire, a separate, named Arthur Ismead, who stood up to preach, and wig speaking of the 1 ight: he put forth a question ibout bringing our deeds to the light; adding, "do I bring my deeds to the light?" A worthy elder, named Charles Harford, answered, " No, thou dost not; if thou didst, thou wouldst not do as thou dost." I sat all this time under a very great concern, and the word was in me like fire; so I stood up, and with a strong and powerful voice began to preach, he crying out, that he had Dot done ; but I took no account of that, hat went on, and he soon sat down and fell ae!eep, and we had a blessed edifying meeting '.hat day, and truth was exalted above error. After this meeting I vas clear of the city, and Tisitedsome parts of Gloucestershire, Worcestershire, Darbyshirc, Cheshire and Lancashire, but nothing happened worthy of auy great note, save only, in many places I had very large, open, quiet meetings, and when I found myself very high and full, I then expected low times again, for I but very seldom was drawn forth in doctrine, ud enlarged more than common, but Maplebeck would come in my way, and the uncommon temptation and trial 1 underwent after that meeting, wbich did not arrive to its height until I came to Swannington in Leicestershire, as is before hinted. I reached home about the latter end of the First month, and staid with my dear friend Robert Chambers part of that summer, helping him and his brother-in law John Moore at Gale, mowing more days this year than I ever

did in one before. But John Bowstead and Peter Fearon had a meeting appointed for them at a place called Goose-green, between Kendal and Millthrop, to which meeting there was a very great resort; and being desired to attend it, I did, and in the beginning of the meeting I spoke something of the universal love of God to mankind. After which a Friend went on with the same subject, and inferred from the text something more than it would bear, so that a young man who taught school at "satham, (a small parish in that neighborhood,) took him up after the meeting was over, and having the advantage of the argument, did endeavor to bear the Friend down. I was with some others gone to see the horses got ready for our return, but being called, got with difficulty into the house, which was much crowded, (the meeting being held in the open ground without the house,) and when got in and heard them, I soon found where the pinch was; the Friend had said what the text would not bear him out in, in quoting Obadiah the 10th verse, compared with Romans the 9th Chapter and 11th verse. I observed that he went too far in expression, when I heard it, and repeating the words more than twice, the young man had them very plain. I waited some time, and then desired liberty of the young man to ask him a question, the answering of which might bring the argument to a point; adding, not that I thought myself so capable to maintain that argument as my friend was. He gave me leave, and my question was, "Whether he believed it consistent with divine wisdom and mercy to punish men for such faults, as by his argument they were ordained to be guilty of, which because of that ordination they could not avoid?" He soon very frankly gave answer, he did not believe it. I then asked him, why he argued against his own faith and judgment? For although he took advantage of my friend's words, not being so*wcll guarded as they might have been, yet there was no just ground to argue against his own judgment. And thus this argument dropt, and then he took up baptism, but soon finding himself not able to support what he undertook to prove by the text, viz. Infant-Baptism, he confest that be was not qualified to maintain his argument, and therefore requested that we would favor him to confer on that subject on Wednesday next, in the room where he taught school, with the minister of their parish; withal adding, it might be of service both to him and others. My friends were very much for it, and I was not against it, provided they would go and assist. For I looked on myself very unequal to such a talk as this was like to be. However, after some discourse betwixt ourselves, I consented, on condition that John Jopson the school-master of Kendal would be my second, he being well acquainted with, and understanding both the Greek and Latin testament, might help me against being imposed upon by any false gloss or interpretaton put upon the text to prove their arguments : so we told the youug man we would endeavor to answer his request by being with him on Fourth-day by nine in the morning; he was glad to bo discharged for the present, for I had not seen one sweat more freely than he did ; being in a very great agony, he could not forbear shaking as he stood by the table: and thus we parted for this time very good friends. But I grew uneasy, fearing how it would end, and blamed my friends for bringing me into this scrape, and not assisting in it, but leaving me to dispute with I knew not who; but all I got was, that they doubted not but I should be assisted to come off well, of which I was very doubtful, and it hindered me of some hours sleep.

When the time came, my friend John Jopson, and two more, went with me; we came pretty early, rather before than after the time appointed; and the young man had got his room, and two elbow-chairs ready for the parson and myself, but I was not willing to sit in either, being younger than Friend Jopson ; but to avoid words about it, I sat down in one; the young map acquainted the parson we were corae; and he came to us, scraping and bowing, and the more we supposed, because we did not answer him in the same way. After he sat down, previous to what we met about, he would needs have it that I challenged a dispute with him; to which I could not agree. But referring myself to the young man, I desired that he would inform his neighbor of the true cause of our coming there; which he did very handsomely, to the effect following, in very decent language, viz. "Sir, meeting last Sabbath-day with this gentleman, we fell into a conference about infant-baptism, supposing that I was able from scripture to prove that practice; but on trial, finding myself not able to hold the argument, shut it up : therefore being persuaded, and believing you, sir, to be infinitely more able to defend the practice of our church than I was, I desired this gentleman to favor me so much as to come and confer with you, sir, on this subject, in my hearing, that I might have this matter set in a true light; and I beg your pardon sir, hoping that this modest request to the gentleman is not offensive to you, and I will assure you it is a great pleasure to me." Thus having made his apology, the priest, being a hasty, passionate man, began; "You

Quakers are not fit to be disputed with, because that you deny the Scriptures, the Ordinances of Baptism, and the Supper of our Lord."

I addressed myself to the young man to inform the parson that infant-baptism (so called) was the present point to be cousidered; which he did in a few words, and very well, but it was to no purpose: the priest would go on in his own way, calling us heretics, schismatics, heathens, and what not, bestowing freely such reflections upon us as, came iuto his head; and having gone on. in this rambling way for some time with his unbecoming language, I requested, that he would hear me without interruption as I had him ; and 1 then I put him in mind of his old age, (he having a comely personage, and fine white locks) and that he had more experience, it might with reason be supposed, than wo young men had; and supposing that thou mayst be right, and 1 that we may be in error, yet for all this, in my | opinion, thou must be wrong in thy conduct towards us, in being so liberal to give us hard names, and shew no reason for thy so doing. Here I was broke in upon with a kind of violence, that all the Disciples and Apostles had a com'mission to teach all nations, baptizing them in ; the name of the Father, Son and Holy Ghost. '"Do you confute this or own it?" I urged, "No water is named in that text; and besides, that text should be rendered, into the name of the Father, Son, &c."

Here the young man, and my friend Jopson, 'searched both the Latin and Greek, agreeing I that it was more proper to render it into the name, than in the name, &c. Then, if that was ! right, as it was my opinion it was, it was plain to me, that the materials of that baptism could not be elementary water, therefore 1 could see nothing in this text to prove the practice of sprinkling infants, or infant-baptism. Here I was interrupted with great warmth again: the Parson urging, that the Disciples, primitive Ministers, and Apostles, all had a commission in Matthew xxviii. which by successiou was to continue to the end of the world; and this baptism was with water, for the Apostles could not baptize with the Holy Ghost. In answer I said, when Peter, at the house of Cornelius, (Acts xi, 15,) began to speak, (as appears by his own account) "the lloly Ghost fell on thein,as onus at the beginning," said Peter ; from which it is plain, that teaching by direction of the spirit being prior to baptism, the baptism of the Holy Ghost was the consequence of such teaching. But this did not please the parson; but he in answer said, " That undoubtedly the commission in Mat. xxviii. was water, it could be nothing else: what are you wiser than all our forefathers, who have understood, ever since the first ministers, this text to mean no other but water? accordingly we have Bo practised." I queried, if he thought the text meant outward elementary water? lie said, he did. I desired to know his reason for so believing. He answered " The practice of the apostles in pursuance of that commission which all had." I then queried, if ho thought Paul was included in that commission?' He granted that he was, and by virtue of his \ commission he baptized many, But I desired they would turn to the text, I Cor. i. 17. where the apostle plainly says, " Christ sent him not to baptize, but to preach the gospel;" and in the foregoing verses he thanks God he baptized no more, &c. Besides, allowing thai they did baptise with (or more properly in) water, ytit this argues nothing in proof of sprinkling, nor is there any either precept or precedent for it, in all the Bible. At this the parson stood up in a passion, told us we were no Christians, nor fit to be conversed with as such, and left us in a rage without any ceremony.

Now the young man acknowledged, that the minister (as he styled him) was not able to defend his own practice from Scripture, and desired that we would lend him some books treating on that subject and others, in which we differed from them and other dissenters in point of religion. We agreed to let him have W. Pcnn's Key, R. Barclay's Apology, and some others, upon applying himself for them to John Jopson, his brother school-master. He was thoroughly convinced, and likely to make a good man; he had several enemies, amongst which the parson was not the least: but he shortly after this sickened and died.

And now to return; I was very diligent in following the harvest work, both at mowing and reaping, -and diligently observing my gift, to attend such meetings as I was inclined to; and I found I grew in my gift, that I could see and discern myself: but then I would check myself for such thoughts, seeing them by no meaus proper to have a place in my heart, lest that humility, which is the ornament of every gospel minister, should be departed from through selflove and conceit, by wliich 1 might be brought to have a better opinion of myself than any of my neighbors had; which, if given way to, would eat out all that respect that my brethren and the church had hr me; and by this foolish pride and conceit, the hearts of Friends would be shut against me, and I should lose my place and interest in them.

Now I had but one journey more to make into Scotland, before my going (or at least intending to go) into America, of which in its place.

[To be continued.]

HUMBLE VIRTUE—BEAUTIFULLY 8AID.

Flowers, (says Mrs. Sigourney,) have bloomed on our prairies, and passed away, from age, to age, unseen by man, and multitudes of virtues have been acted out in obscuru places, without note or admiration. The sweetness of both has gone op to heaven.

A TESTIMONY CONCERNING WILLIAM HUNT.

Our dear friend William Hunt, of New Garden, in Guilford county, North Carolina, accompanied by his nephew, Thomas Thornborough, of the same place, being on a religious visit to Friends of this nation, departed this life at the house of our friend James King, near Newcastle upon Tyne. The deep regard we bear to his memory and eminent services, engageth us to transmit the following testimony concerning him.

They arrived in London about one week after the Yearly Meeting, 1771, and attended several meetings in that city, from thence they proceeded northward to York Quarterly Meeting held in the Sixth month following, and so forward to the Quarterly Meeting at Durham. In these meetings he was eminently favored with wisdom and power in his ministry, to the edification of many, and the comfort and encouragement of the honest hearted. Hence they went into Westmoreland and attended the Quarterly Meetingsat Kendal and Lancaster, and vi>ited Friends in Westmoreland and Cumberland.

From Cumberland they proceeded into Scotland, and visited the Meetings of Friends in that nation and some families where no public meeting houses were built. From Scotland they came to Newcastle upon Tyne, where our dear friend William Hunt's service was very considerable. Although in this visit he said little in publio meetings, yet he had some precious opportunities in particular families, which we hope have left lasting impressions on many minds, especially the youth, and which very nearly united us in the bond of divine love. They proceeded hence visiting meetings in the county of Durham, whence finding his mind drawn to visit the Quarterly Meetings in Cumberland, they went directly to Cockermouth, being accompanied by two Friends belonging to Northumberland Quarterly Meeting. Two Friends from Newcastle met them there, by whom we are informed his service both in the Select and other meetings was great, being remarkably opened into the state of the Church. They staid with him and attended the Meeting at Pardshaw the first day following, which was a solemn, memorable meeting, our dear friend beiug divinely opened to bear a close, deep and searching testimony suitable to a variety of states then present. After this meeting he found drawings on his mind to return again to Newcastle, and attended a meeting appointed for him at that place, where he delivered a weighty testimony, warning Friends to beware of the crafty wiles of the adversary by which he seeks to ensnare and enslave the children of men.

From Newcastle they went to Allandale and attended that Quarterly Meeting. Proceeding directly for Yorkshire, (in the 10th month 1771,) the ensuing winter was spent in visiting Yorkshire, Lancashire and Ireland, returning to England in good time to reuch London aguinst the Yearly Meeting in 1772. After attending the Yearly Meetings in London, Essex, Suffolk and Norfolk, they proceeded through Lincolnshire to Hull, where they took shipping for Holland, being accompanied by our friends Samuel Emlen, Jr., and Morris Birkbeck, and after visiting the few Friends in those parts they embarked for Scarborough, but by contrary winds landed at Shields the 25th of the 8th month, and attended their week day meeting on the 26th, and came that afternoon to the house of James King, near Newcastle upon Tyne: We have good cause to believe, from accounts received as well as from our own knowledge of his conduct and ministry, that in all his travels in Europe he behaved as a faithful Minister of Christ, exemplary and uniform in conduct, of a weighty deportment and retired spirit, his conversation grave and instructive, seasoned with love and sweetness, which rendered his company both profitable and desirable. His ministry was li,ving and powerful deep and searching—an excellent example in patiently waiting for the clear manifestations of tho divine will, and careful to move according to that, so that his appearances mostly brought great solemnity over the meetings in which he skilfully divided the word, being to the unfaithful as a two edged sword, but to the honest-hearted travellers in Zion, and to such as were seeking the way to God's kingdom, his doctrine dropped like dew and as the small rain upon the tender grass: he was a man of sound judgment, quick of apprehension and deep in divine things, and although he was only in the thirty ninth year of his age, yet such was his experience and stability that he stood as an cider and a father in the Church, worthy of double honor.

He attended the week-day meeting at Newcastle, on the 27th of the 8th month, 1772, in which he delivered a short and living testimony 'in the love of the Gospel to his beloved friends of that place. That afternoon he was cheerful, and expressed his satisfaction to find himself there; and on being asked what place they intended for next—he replied, " he saw no farther at present than Newcastle." Next day he was taken ill, which was not apprehended to be the small pox till the fourth day of his illness, when the eruption appeared. He said to his companion, "this sickness is nigh unto death, if not quite"—his companion signified his hope that it might not be so: ho replied, " my coming hither seems to be providential, and when I wait I am enclosed and see no further." At another time he made the same remark to a Friend, saying, "It will be a sore trial to my companion if I am removed." He also mentioned in an affectionate manner his dear wife and children to a friend who attended him, and requested some counsel and advice,which he then communicated might

be transmitted to them if it should please the Lord to remove him—which was accordingly done. On the third day of his illness, two Friends from the country came to visit him, to whom he expressed himself, to wit: "I have longed to see you and be with you, but was put by." One of them said, " I hope we shall have thee with us yet." He answered, " that must be left." The Friend observed that whatever affliction we are tried with, we may yet see cause of thankfulness. He replied, " great cause indeed, I never saw it clearer. 0 the wisdom, the wisdom and goodness, the mercy and kindness has appeared to me wonderful; and the further and j deeper we go the more we wonder. I have admired, since I was cast upon this bed, that all the world does not seek after the truth, it so far transcends all other things." Two Friends from Northumberland came to visit him, to whom he said, il The Lord knows how I have loved you from our first acquaintance, and longed for your growth and establishment in the blessed Truth, and now I feel the same renewed afresh," and said he much desired they might fill up the places Providence intended, and lay up treasure in heaven : adding, " what would a thousand worlds avail me now!"

The disorder was very heavy upon him,having a load of eruption, under which he shewed great fortitude and patience, even to the admiration of the physician and surgeon who attended him— his mind being mercifully preserved calm and resigned to his Master's will, whose presence he found to be near him in the needful time, saying, " it is enough, my Master is here"—and again, " he that laid the foundation of the mountains knows this; if it please him he can remove it." At another time he said with great composure, " the Lord knows best; 1 am in his hands, let him do what he pleases."

Perceiving a friend to be diligent and attentive to do what she could for him, he said, " The Lord refresh thy spirit, for thou hast often refreshed this body, and whether I live or die thou wilt get thy reward."

After the second fever came on, finding himself worse, he said, " my life hangs upon a thread." The doctor being sent for (who gave diligent attendance) with which he seemed pleased, but said, " they are all physicians of no value without the great Physician" —a friend said, "I know thy dependance is upon him"—He answered, " Entirely." Understanding that the two Friends who had sit much by him, did not intend to leave him that night, he very sweetly said, " and will you watch with me one night more?" On being asked how he did, he said, "I am here pent up and confined in a narrow compass, this is a trying time, but my time is above it all;" which was evident to those about him, who often perceived praises and sweet melody in his heart when but few words were expressed. A little before he died he said triumphantly, " Friends Truth reigns over all." In great peace he departed this life the 9th of the 9th month, 1772, and was interred on the 11th of the same, in Friends' burying ground in Newcastle-upon-Tyne, accompanied by many Friends, upon which occasion a solemn Meeting was held, and divers testimonies borne to the Truth in the service of which he lived and died an example to many brethren. A Minister twenty-four years.

Signed in and on behalf of our Monthly Meeting, held at Newcastle the eighth day of the Third month, 1773, by many Friends.

LETTER OF JOSEPH MITCHELL TO J. DELAPLAINE.

Squan, the 13th of 8th mo., 1786. Beloved friertd Jos. Delnplaine,—Brother Job Scott and I have, with gratitude, to acknowledge thy kindness in bearing us company from York to Rahway. I now fee! a freedom to offer to thy view some remarks upon trading to the West Indies, kc. If the importers of those articles, which nearly all, if not all, come through one and the same oppressive channel, were to have recourse to our fellow men in bondage, in the procuring of such goods, by paying them a valuable consideration or gaining their free consent in any other way, then thou would have the same right to purchase a barrel and retail at an advanced price, as our worthy friend William Penn had when he got a grautfor Pennsylvania, and had recourse to the natives and procured their free consent to grant townships to others in a way agreeable to his mind. But while Society are laboring with such of their members, who in years past have liberated their fellow men and women, to let them have that which is in justice their right; and while there are many exercised youths, who, I make no doubt, see with clearness that they cannot, in the liberty of the truth, please their appetites with those delicacies, in the procuring of which no recourse hath been had to the poor Africans, it greatly behoves concerned Friends whose services in Society are very conspicuous, to consider what goods they make merchandise of; however, I have charity to believe that some Friends in years past have been highly favored, even while they have held their fellow creatures in bondage, and that one thing will ripen after another. When thou hast opportunity, please togive love to my dear friends Silas Downing and wife, and let them or other friends in thy freedom read these lines. Job joins me in love to thee and other friends in thy freedom.

Joseph Mitchell.

Reply Of Joseph Delaplaine To J. Mitchell.

Beloved friend,—I received kindly thy letter dated at Squan, and having considered the contents, conclude in my mind it is very possible one Friend may be differently led

from another; and although I have endeavored to divest myself from any sentiments received, that might prejudice an inquiry, yet find no injunction to follow on according to the simile drawn from worthy Wm. Penn's conduct towards the natives. •

Whether it may be that circumstances alter the case, or that the crime, if any, is so remote from that of immediately depriving a man of liberty or property as not to be obnoxious to divine justice, I must leave; but this I may say freely, touching any concern that so feelingly crosses the path in which many have innocently walked, there is need of very great care to see the way clearly, and to feel the mind clothed with such authority as to silence any doubts that may arise upon opening such prospects, touching their rectitude; forwith respect to justice, mercy and humility, those revealed parts of man's duty, whatever is contrary thereto is not only the business of the cross of Christ, but the subjects of our discipline, and may be esteemed the traditions of the elders or fathers. Now, 1 remember the apostle Paul commends one of the churches for their readiness, and also their willingness to do the things they should command them, for which they desire their hearts may be directed into the love of God and patient waiting for the coming of Christ, and then commands them in the name of their Lord and Master to withdraw from every brother that walkcth disorderly, and not after the tradition they had received; now, if small dealings in articles supposed to pass through the channel of their labor, not to amass wealth, but simply to support nature on her journey, be to walk disorderly and not agreeable to discipline, then, indeed, might I be justified in refusing to partake with a brother in any of his fare, even a cup of cold water, while continuing in such practice; but if, on the contrary, it doth not so appear, (whatever may be the case in time to come,^ then I had need be careful how I judge another by word or deed, lest in so doing I condemn myself, for if I be partaker of the same, in different degree, how am I to be excused?

Now, dear friend, I wish an openness and freedom to subsist, that there may be a feeling each other's spirits. The case of the poor black people hath been often the subject of my contemplation, and I have been ready to believe that not only their redemption from temporal bondage will become the subject of deep concern, but from the bondage of corruption; and moreover that a day hastens, wherein the partition raised between white and black people, by vile prejudice and custom, will be broken down, and they, poor afflicted souls, be made to share in common with all other their fellow creatures of the blessings and privileges in civil society, with a religious fellowship consequent on their reception of the gospel of Jesus Christ.

This, my dear friend, though an important

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