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seat in the affections, and which flows out like the gushing of water, may be said, in a very important sense, to possess not only the nature, but the very essence of freedom.
Jl Narrative of the sufferings of John Philly and William Moore, in Hungary and Austria.
[Continued from p&go 659.]
"When they had got through with all this, and could find no contradiction in what we said, they invented a falsehood, and the marshal came to mc and said, John had told him I had no money of my own, but what I had was his, and then bade me tell him how it was. I knew this to be false, and that they did but seek some occasion against us, but we kept to the truth and their expectation failed them. They then told me that there would be twenty or thirty men of note, out of the neighboring quarters, appointed to hold a court of justice upon us, and to determine what deaths we should die. In the mean time the Inquisitor came and desired me first to write some of the heads of my religion, which I did, and he raged very much at some of them."
John Philly being much impressed with a sense of the wickedness of the Inquisitor and priests, and how they were plotting to take away their lives, was desirous to bring their case before the governor, and seeing him pass in his coach, he cried out to him, on which the governor sent to know what he would have. John acquainted him with the questions which had been put to them when they were racked, and also with their answers, in which he told him no contradiction or untruth was found. He afterward obtained pen and ink and wrote to him more fully on the subject, for he strongly suspected, and not without good ground, that the Inquisitors and priests had perverted their answers. Conscious of his evil deeds towards these harmless men, the Inquisitor got possession of the letter to the governor and sought to conceal it; but John, having another opportunity of con-1 versing with the governor, informed him thereof, and he directed that the letter should be given to William Moore to translate for him, which was done.
Not long after this, the Inquisitor informed them they might go out and work at throwing earth into a wheelbarrow, by which they could earn nearly two-pence a day to buy bread—observing, that the balance of their money which remained in his hands was but little to pay for the pains he had been at, and that the marshal and executioner must have some for their trouble. Our friends willingly accepted the offer of work thus made them, both for the sake of fresh air and exercise, and in the hope that their sufferings being thus brought to the notice of the people, might move some to compassion, and thus prepare the way for their enlargement. Comor
ra contained a considerable numberof Lutherans and Calvinists who commiserated their condition, but who dared not converse with them or visit them in the castle. Sometimes the marshal would not allow them to go out, and at others he would keep back their wages, and on those called saints-days, they got no work, so that their allowance of food would have been small had not some kindly disposed women, whose hearts the Lord moved with pity towards them, supplied their necessities.
During nearly all the time since their arrest, William and John had been kept apart, which was a great addition to their affliction, depriving them of that mutual support and sympathy, which fellow-sufferers, in a Christian cause, derive from the company and converse of each other. They now, however, obtained permission to be together; and had fresh evidence that that gracious and merciful Being, whom they were endeavoring to honor and serve, was watching over and caring for tbem.
They both wrote again to the governor, acknowledging his moderation toward them, in refusing to comply with the cruel desires of their enemies, and laying their case before him. The Inquisitor intercepted these letters also, but the governor coming to the knowledge of it, obliged him to give them up, and their chains were soon after taken off.
After some time several officers of the government came to view the garrison, and William and John were summoned before them. On their way, the marshal threatened them with hanging on a new gallows which had been that day erected; and at the table sat a priest who manifested great enmity to them, saying they had forfeited their lives. William told him "they thirsted for their blood, and the officers hearkened to them, but as for him and his companion they had none but God to plead for them." The priest put many sophistical arguments to William, evidently designed to ensnare him; but some of the others wishing to converse with him, he was enabled to speak the truth to them with much boldness.
In one of the letters which John Philly wrote to the governor, after stating their case and the hardships they underwent, be made some allusion to appealing to the higher power; and after they had been prisoners about sixteen weeks, the governor said he should send them thither accordingly. Iron bolts were put on their feet, and under a guard of four soldiers they were conveyed in a wagon to Vienna, and delivered to Lord Francis, of Nadasti, privy counsellor and lord chamberlain to the emperor.
On the following morning they were brought before him and several other lords of the empire, by whom they were examined respecting their religion and other matters; and although some of them, particularly the secretary, appeared to be affected by their answer.-*, and none made any objection, yet they passed sentence that they should be burned, if they would not embrace the Roman Catholic Religion, their law tolerating only that and the Lutheran and Calvinistic, and enacting that whosoever brought any new religion there should be burned. Under this cruel sentence, John's mind was divinely supported, and he encouraged his companion, telling him the power of the Lord would divide their council, which they were afterwards told was the case, by an Irish priest who appeared to be kindly disposed toward them. He was sent to procure from them a written account of their religion, which they accordingly drew up in English and gave to him, and William afterward translated it and put it into Nadasti's hands. Soon after this a priest was sent to console them, who read to them out of the catechism, and questioned them concerning the creed, sacraments, mass, &c., but their threats and endeavors being alike ineffectual to shake the constancy of these Friends, or iuduce them to abaudon their religion, they were sent to a place five miles from Vienna, where they fell into the power of some priests who were very cruel to them, and their lives were in great peril. They caused them to be again searched and their books and papers taken away, and imprisoned them in a small hole where were some Turks who were ironed and in the stocks.
The nest day they took them to what they called their churches, and endeavored to compel them to take off their hats to their images, and when they could not prevail, they put iron shackles on their hands, which were so small that when the lock was forced in, they occasioned such extreme pain that our friends could not refrain from crying out, at which they appeared pleased. Then they threatened to carry into execution the inhuman sentence which had been so unjustly pronounced upon them, and told of several instruments of cruelty by which they tortured persons, and that they could give them a taste of their strong arguments for converting heretics, such as putting hot brass or copper plates upon their breasts, burning them under their arms, &c. Through the goodness of the Lord who was their present help and comforter, these constant sufferers were enabled to hold fast the profession ef their faith without wavering, and to avoid being ensnared by their artifices or shaken by their threats.
Having nothing but the floor to lie upon, in the narrow dungeon to which they were confined, William desired one of the priests to use them more like men or Christians, and give them some straw to lie on, for they were worse off than the Turks; but the only reply he got was, that they considered them worse than the Turks :—and about the same time they pressed them very much to take some drink which they had prepared for them, but suspecting it to be poisoned,
they would not partake of it, on which one of the priests said in Latin, " it is suspected."
But though they could procure nothing to lie upon, yet William says, " Blessed be the name of the Lord, we slept well in our shackles upon the besoms in the corner; yes, better than could be expected, though my wristband pained me much. The priests and others sought much to discourage us; and as I was one day sitting upon a bench, musing on our situation, and thinking 'Lord heir) us—what will be the end of all this —will they have power to murder us here, where f£w may know of it, there being no other sects to be witnesses, as there were at Comorra;' my mind was turned inward, and on a sudden it was as if I saw a man clothed in white, sitting on a white horse, riding in haste toward me, as if to rescue me. This comforted me,believing it was from the Lord to encourage me, lest*I should be too much cast down. On the same day a message came from the earl, signifying his displeasure with the proceedings against us."
Who this earl was, or what office he held in the government, does not appear from any of the records respecting these Friends, but the probability is, that he was a person exercising the highest civil authority in the place. The manner in which he beearae particularly interested on behalf of our friends, is a striking proof how Divine Providence is often pleased to raise up instruments, even from those who teem most unlikely to aid in his gracious designs on behalf of his servants, and furnishes additional inducement to trust in the Lord, even under the most unpropitious and discouraging circumstances.
Adam Bieu, who acted as barber to the earl, had been educated amoog the Hortcsche Brethren, aud being favored in his early years with some degree of Divine illumination, his understanding was opened to see the nature of true religion, and the lifelessncss and inefficacy of the formal acts of these people, against which he bore a testimony. It would appear that though he had not faithfully lived up to the views with which he had been thus favored, yet there was still some remains of his former good feelings— and the earl having put into his hands some of the papers written by our friends and given him an account of them, his former religious impressions revived, aud the Divine witness in his heart bore testimony that their religion was the truth.
An earnest desire was now awakened in his mind to see and converse with these prisoners, and through his influence: with the curl, this was readily obtained. Through the means of their discourse and his interview with them, he became more fully reached and convinced of the verity of the doctrines they held, and he continued throughout the period of their stay there, their steadfast and useful friend. He told them that the earl was of the opinion the priests must have been intoxicated when they treated them with so much cruelty, " which was true," says the nar, rative, for they were drunk both with rage and wine.
The friendly interference of the earl, and his reproof of their persecutors, had the effect to check the torrent of abuse and cruelty which threatened to bear down and destroy our friends —the current seemed to change, and some who had distinguished themselves by promoting the violent and malicious proceedings aginst them, now seemed disposed to ingratiate themselves with them, and to obliterate the remembrance of their past misconduct, by kindness and flattery. The priests and other officers also, were restrained from confining them in their narrow dungeon, and inflicting on them the acts of barbarity which they had been accustomed to do, which was no small mortification to them.
There seemed now a reasonable prospect that they might soon obtain their liberty. At the request of the oflicers, they had procured from Friends in Holland, certificates of their character, and also the king's proclamation for setting their friends at home at liberty, which produced a favorable effect; but a malicious priest used great exertions to prevent their liberation, by infusing prejudices into the earl's mind, and endeavoring to give him a bad opinion of them. Soon after this the earl was taken seriously ill at Vienna, which for the present disappointed John and William in their hopes of liberty.
The temper and spirit infused by the religion of these ecclesiastics showed itself in various ways, not to be the product of the wisdom which is from above, but of that which " is earthly, sensual and devilish." An Englishman from Vienna, who was called a spiritual lord, asked them if they had come to plant their religion in that country, adding, "Sects have occasioned much mischief in England, but now they will bo rooted out." John Philly replied, that the love of God could reconcile them; to which the other rejoined by profanely wishing evil to that love, with other wicked expressions, very unbecoming the character of a Christian professor, and proving that he was not only carnal but profane.
At another time, a priest called brother Valentine, came to them, and conversed about the Bible, in the course of which be asserted that "it had brought many thousands into hell." Then he read a paper which John had written to the earl and council, setting forth that they were Englishmen, and as there was no, discord between England and Austria, he knew not why an Englishman coming into any of the emperor's dominions to visit the people and spend his money, should be so cruelly used, &c, to which Valentine replied, that " they ought to be beheaded, for if that course had been taken with Luther, there had not been so many Lutherans and heretics now." lie called Friends the forerunners of
antichrist, and the report got widely circulated that antichrist was taken prisoner and was at Nadasti's court. This man's virulent and bitter spirit, no less than the gross profanity of the other, discovers a temper far removed from the benign spirit of the Gospel, which is pure, peaceable, gentle and easy to be entreated, full of mercy and of good fruits, and desires the present happiness and everlasting welfare of all. They took a very absurd method to recommend their religion to the mindsof the prisoners, who understood the nature of Christianity too well not to perceive that a profession which tolerates such practices, had no valid claim to that sacred appellation; and that although ambition, pride and priestcraft might resort to compulsory methods to carry their purposes, yet the religion of the Gospel abhorred them as destructive of its very essence.
(To be continued.J
To the Indians living on the north-western and and western borders of the United Slates, and all others to whom this writing may come.
Bkothers :—Hearken to the speech which your friends, called Quakers, assembled in Philadelphia, from several parts of Pennsylvania and New Jersey, &c, now send to you, by their brethren John Parrish, William Savory, John Elliott, Jacob Lindlcy, Joseph Moore and William Hartshorne.
Brothers, When our grandfathers came with Onas over the great waters, to settle in this land, more than one hundred years ago, they kindled a large couucil-fire with your grandfathers, and sat together round it, in much good will and friendship, smoking the calumet pipe together; and they told your grandfathers that they were men of peace, and desired to live among you in peace and love, and that their children might also be careful always to live in the saute love one with another, as brothers of one family.
This council fire was kept burning with a clear flame many years, which gave a good light all around the country ; and the chain of friendship, which was made at the same time, was kept clean from rust by our fathers and your fathers; until about forty years ago an evil spirit whispered bad stories in the ears of some of your people, and of some of the white people; so that the light of the ancient council-fire was almost put out, and the old chain of friendship was made dull and rusty.
Brothers, Our grandfathers told your grandfathers that the great and good Spirit, who made them, and all people, with a design that they might live on the earth for a few years in love and good will one towards another, had placed his law in the hearts of all men, and if they carefully attended to its inward voice, it would keep them in love and friendship, and teach
them to shun and avoid everything that would occasion them to trouble and hurt one another.
Brothers, Do you not find, that after you have been angry, and quarrelsome, and done any bad action, that you are made uneasy and sorrowful; and that when you are sober and serious, and do good actions, that your minds feel pleasant, easy and comfortable? It is the law from the good Spirit, who is all love, and placed it in your hearts, that gives you such peace and comfort when you do well but when you do evil things, it reproves you, and makes you feel uneasy and sad.
Brothers, We wish you to consider and remember, that the Great Spirit sees and knows all the thoughts of your hearts, and the hearts of all mankind, and all their actions; and when their bodies die, such men, of all colors, and all nations, who have loved, served, and obeyed the holy law of the good Spirit, placed in their hearts, he will receive their souls, which are never to die, and they will live with him in joy and peace forever; but the souls of bad men, who have lived wickedly in this world must live, after their bodies die, with the bad spirit, in a state of distress and misery.
Brothers, We make profession of the same principle with our grandfathers, which teaches us to love you and all men and in that love we feel our minds drawn to send you this speech, with a great desire for your good; and we were made glad, when we heard the sober good people among you were disposed to promote peace, and brighten the old chain of friendship with the white people of the United States; and that many of you have a desire that you may be instructed in tilling the ground, to live after the manner of the white people, which we believe you will find to be more comfortable for you and your families than to live only by hunting; and we think it will be also good for your young people to be learned to read and write, and that sober, honest, good men should be sent among you for teachers.
Brothers, We have often told some of your chiefs, when we have had the opportunity of taking them by the hand in this city, that we are not concerned in the management of the affiiirs of government, which are under the direction of the President of the Uuited States and his counsellors ; but that we should, at all times be willing to do anything in our power to promote love and peace.
Brothers, We greatly desire that the Commissioners who are now sent by the President, and your counsellors and chiefs, may look up to the Great Spirit for his wisdom aud help; that you may be all made wise and strong, to light up the council-fire, and brighten the chain of old friendship; that all things may be settled with satisfaction, and all logs taken out of the road, and a lasting peace established; so that there
may be no more difference and war between your people and the inhabitants of these States.
And we desire you may receive our friends, by whom we send this writing, in love, as brothers who are disposed to encourage you in all good things. And in the ancient love which our grandfathers and yours felt for each other, we salute you, wishing you happiness in this life, and in that which is to come, and remain,
Your Friends and Brothers, Isaac Zane, Samuel Clark,
James Moon, Owen Biddle,
Richard Lawrence, Daniel Offley,
James Pemberton, Oliver Paxon,
George Churchman, Jesse Foulke,
John Simpson, Joseph Shotwell,
Simon Meredith, John Pierce, Jr., Nathan Coope, Abraham Cadwalader,
Warner Mifflin, Thomas George,
Nicholas Wain, Thomas Gaskill,
Joseph Bringhurst, John Roberta,
David Evans, David Cumming,
Thomas Walmsley, John Wistar,
Examined and compared with the original, and certified to be a true copy, by
Philadelphia, the 19</i day of the ilk month, 1793.
LESSONS OF CONTENTMENT.
It happened once in a hot summer's day, I was standing near a well, when a little bird flew down, seeking water. There was, indeed, a largo trough near the well, but it was empty, and I grieved for a moment to think that the little creature must go away thirsty, but it settled upon the edge of the trough, bent its little head forward, then raised it again, spread its wings and soared away singing: its thirst was appeased. I walked up to the trough, and there in the stone work I saw a little hole about the size of a wren's egg. The water left there had been a source of revival and refreshment; it had found enough for the present, and desired no more. This is contentment.
Again, I stood by a lovely, sweet-smelling flower, and there came a bee, humming and sucking, and choso the flower for its field of sweets. But the flower had no honey. This I knew, for it had no nectary. What, then, thought I, will the bee do? It came buzzing out of the cup to take a further flight; but it spied the stamina full of golden farina, good for making wax, and it rolled its legs against them until it looked like yellow hose, as the bee keepers say; and then, heavily laden, flew away home. Then said I: "Thou earnest seeking honey, and, finding none, hast been satisfied with wax, and hast stored it for thy house, that thy labor may not be in vain. This, likewise, shall be to me a lesson of contentment." ., .
The night is far spent—tho dark night of trouble that sometimes threatened to close'around us—but the day is at hand, and even in the night there are stars, and I have looked out on them and been comforted ; for as one set I could always see another rise, and each was a lamp showing me somewhat of the depth of the riches of the wisdom and knowledge of God.—Parable from the German.
PHILADELPHIA FIRST MONTH 10, 1857.
The letter from Esther Tuke to Samuel Emlen, which we do not remember to have seen in print, was found among some old papers, and was thought sufficiently interesting for the Intelligencer.
There is in the human mind a natural craving to know something more of the great and good than is generally furnished by'history and biography, (particularly we might say the biography of Friends.) This is evinced by the eagerness with which we listen to the details of any personal trait, handed down from one who was a cotemporary, and the interest with which we contemplate the features of those whose memory is hallowed by goodness seen through the mists of years.
From the statement of this " Mother in Israel," it would appear that John Woolman partook, like the blessed Master, of the sufferings consequent upon not being fully appreciated by those to whom he was sent, and that while a few understood the feeling under which he moved, and many no doubt accorded him sincerity, yet it was for a future age, when some of the testimonies he promulgated were seen to be those of truth, fully to appreciate him. Who can tell how many hearts hare been consoled, how many elevated to love virtue, more, by the perusal of his writings, the touching simplicity of which is only equalled by their power; an effect which is no doubt owing to the purity of the medium through which the truth flowed. Wc would our
young people were conversant with the writings of John Woolman. Even as models of style they are worthy of study, that they may observe how fully an idea may be conveyed in few words. Ho is one (for why should we speak of him in the past tense) whom the truth not only made free, but made wise, dignified, simple and humble.
We give place to the following "Report of the Managers of the Home for Destitute Colored Children," and would commend it to those who may wish to take colored children into their families.
The Managers of the "Home for Destitute Colored Children," desire to introduce their first annual report to their subscribers and the citizens of Philadelphia, by a brief statement of the origin as well as the progress of their labors.
A number of ladies, during their visits among the poor of this city, having been witnesses to the vagrancy and destitution to which many children are exposed through the improvidence, criminality or misfortunes of their parents ; and aware that a good education was the only remedy for thtse evils—" that if good we plant not, vice will fill the place,"—engaged in establishing a home for friendless children: a home, where the offspring of the vicious and the inebriate, (those often worse than orphans,) as well as those of the virtuous unfortunate, might be sheltered, fed, clothed, schooled, and trained to right, until other homes could be obtained for them, with a continuance of such right culture, as would tend to fit them for, and make them useful members of society.
But in the progress of their mission, they found a class of children, equally exposed to the evils of idleness, beggary, vice and crime, to which the existing homes for children were not available. These are the children of color, and those of mixed blood, among us. They therefore called a meeting of ladies, January 4th, 1855, to take into consideration the establishment of a home for destitute colored children, similar in its provisions with those already established for white children in this city.
At this meeting the following resolution was offered, and at two subsequent adjourned meetings, a constitution, with by-laws, were, with the resolution, adopted:
Resolved, That in consequence of the destitution, and friendless and neglected state of many children of color in this city, and to furnish such with a home where they may be sheltered and instructed, and be otherwise provided for, until such time as they can be suitably placed