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FRIENDS' INTELLIGENCER.

VOL. XIV.

PHILADELPHIA, FOURTH MONTH 25, 1857.

No. 6.

EDITED BY AN ASSOCIATION OF FRIENDS.

PUBLISHED BY WM. W. MOORE, No. 100 South Fifth Street, PHILADELPHIA, Every Seventh day at Two Dollars per annum, pay. mi/f ix ejronrf. Three copies sent to one address for Five Dollars.

Communications must be addressed to the Publisher, free of expense, to w hom all payments are to be made.

HUMPHREY BACHE:

Ot, HESTlTTiTIOH, THE FIIUIT OF CONVERSION.

"This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at til. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we wnlkTn the light, as he is in the lieht, we have fellow-hip one with another, and the I loot! of Jesus Christ his Son cleanseth us from all sin." 1 John i. 5, 6, 7.

One of the first and most important lessons which is presented to the truly awakened mind, is the necessity of forsaking as well as of confessing its sins. And not only of forsaking all >:vil, Lut where injury has been done to others by former wickedness, to endeavour, by every meaDS in the repentant sinner's power, to offer an adequate compensation. When the publica,n had received the Lord Jesus into his house, his heart being touched with the power of Divine L'race, he felt the necessity not only of doing justly for the future, but of reviewing his past actions, and making them agreeable to the standard of the gospel sanctuary. "If I have taken any thing from any man by false accusation, I restore him fourfold." Then it was that the Lord Jesus uttered the gracious declaration, "this day is salvation come to thy house." No individual ever truly submitted to the cross of Christ, who has not been brought to something of the same experience. Manhood has been led with fears to seek of the directors of its childhood, pardon for the cares—the anxieties—the troubles which its waywardness and wickedness has given. Small suras of money, and other valuables, token without leave, in the youthful days of folly and thoughtless sin, have been returned with interest, by broken-hearted and weeping ones, who could only thus obtain assurance of peace. The following biographical sketch strikingly exhibits the operation of our Lord Jesus Christ by his Livine light, in the

conscience, convicting, for sin, converting from its power, and enforcing compensation for wrongs committed during its dominion.

Humphrey Bache was brought up a goldsmith in the city of London. At the time the war broke out between Charles First and the Parliament, his basiness failed, and he applied to the leaders of the popular party for some office, with the salary of which he might honorably maintain himself and family. For a time he was employed as an overseer of the workmen engaged in building fortifications about London. His allowance for this service was three shillings a day, which he was glad to receive, and with which, he says, he was well contented for a time. Whilst attending to his employment, he frequently obsrved that some of the other overseers would go with those they employed and treat them to strong drink. Being told by one of the workmen that the money so spent did not come out of the salaries of these officers, he inquired how that could be. To this his informant replied, "Do you not know, they can sometimes set down a man more than they employ; or if that cannot so well be, set down for some two pence a day more than they give?" This was a new idea to Humphrey, and Satan worked therein with much subtilty to betray him. His honesty of purpose at last gave way, and he began to covet more than his wages. His heart being corrupt in its desires, he soon proved unfaithful to his trust; and acting on the hint he had received, he robbed the commonwealth of its dues. During the time he remained in this employment, the amount he took, more than his wages, was about six pounds.

According to his own confession, he had no peace of mind, and was often troubled at the thought of what he was doing. But he had no will or strength to resist the temptation. He had departed from his God, through the inward operations of whose Holy Spirit he might have found preservation from all evil. Encouraging himself in the deceitfulncss of his heart, his spiritual eye became so far blinded, that, for a time, he did not see the evil to be so great as it first appeared. His heart was hardened through his continued violation of right, until at last he went on without much conviction or remorse.

When the fortifications around London were completed, Humphrey obtained a situation in th« custom-house. Before entering on this employment, he was obliged to take an oath to be faith-' ful to the commonwealth in all the duties of his office; and having yet some fear of his heavenly Father remaining in him, he did, for a while, discharge his duty with true fidelity. So long as he retained that fear, he was preserved from joining with those about him, in robbing the public treasury. At this time he often felt bitterness for what he had formerly done, and this assisted him, as he firmly resisted all bribes. It withheld his lips from the proffered wine; his hand from the tempting silver.

His companions had departed from the honesty and simplicity of the Truth into that serpentine wisdom, which uses its plausible pretences to i lead others astray. Many specious arguments they advanced to persuade him to do as they did. They told him that his oath was to be faithful to the commonwealth in the duty of excise; and as he was himself a member of the commonwealth, deserving far greater wages than the paltry salary allowed him, he would be doing no great harm in taking a portion for himself. They urged that he who did the work, bad a much better right to a large remuneration than the commissioners, who, sitting but a few hours a day, yet received many hundred pounds a year. Beside, the Parliament itself was lavishly voting considerable sums of the money they were collecting, not for the good of the nation, but in presents to one another. If the Parliament itself were using it for their selfends, where was the use or benefit of his trusty service for the commonwealth?

These arguments staggered him, for he had . not yet learned, that man's only safety from sin depends upon his turning away from the arguments, the enticements, the examples of unregenerate men, to seek unto God for wisdom to know, and strength to execute his will. He saw plainly that others were violating their oaths, and regardless of their duty: this strengthened the natural covetousness of his heart, and he soon fell from his integrity. Nothing that he heard, nothing that he saw, had so great an influence upon him, as the unfaithfulness of the members of the Long Parliament; and he had no hesitation in telling them afterwards, that it was through their evil example he had been led to violate his trust.

He now again sought unfair means to increase / his wages; but the Lord in love to his soul, followed him with reproofs and corrections. In order to break his hard heart, judgment after judgment was administered to him; yet he continued going on in the same course of iniquity, until, through the inward rebukes of the Holy Spirit, he was filled with fear and terror. A small thing then would ruffle his temper, and lead him to quarrel with his dearest friends. He who had been very loving and gentle towards his wife, was now so peevish, so fretful, and so

froward, that he would often break into fits of anger with her, when she spoke mildly and pleasantly to him. She was astonished, and wondered much what ailed him, that he should be so soon angry; but though ho then knew, he was ushamed to reveal it.

For a long time he felt the weight of condemnation upon him, and had many thoughts as to what he must do to find relief. Sometimes he thought of making restitution, confessing what he had done, and surrendering himself to the commissioners, let them deal with him as they thought best. His heart, however, was not yet rightly subjected ; and although for the last year he held the office, he scrupulously refused to take more than his due, ho still retained the gain of his former wickedness.

In the year 1654, Francis Howgill and Edward Bui-rough came from the north of England to London, and preaching the gospel of the kingdom, in the demontration of the Spirit and with power, many were convinced of the doctrines held by the Society of Friends, and several small meetings for Divine worship were established in 1654, and 1655, beside the great meeting at the Bull and Mouth.

At one of the meetings, perhaps in 1655, Humphrey attended, but what was delivered bj way of ministry therein, had little effect upon him. Some time after, one of his acquaintance inquiring of him whether he had been to hear the Quakers; he replied, he had heard them once. His friend rejoined, "Yea, but hear them five or six times, and then judge whether it be not truth that they declare." Humphrey gave him to understand he would, and did attend two or three meetings, without receiving any particular spiritual benefit. After a time, again feeling an inclination, he went to the meeting at the Bull and Mouth, where were those three eminent ministers of the gospel of Christ, George Fox, Francis Howgill, and Edward Burrough. One of them said to this effect, whilst speukingof the cross of Christ which all true-hearted disciples must take up daily:—"The carnal mind is enmity against God. As any one comes to stand in the cross, which is the power of God, the enmity is broken down, and reconciliation is witnessed. The enmity is slain by the power of God,—by that which crosseth the carnal mind, —which is the Light."

Under this testimony, the heart of Humphrey was reached. The witness for God within him responded to the Truth. He knew that the Divine Light which had discovered his sin to him, and checked him for it, reproved him for that which his carnal mind was urging him to do. He now perceived that the reproofs of the Light of Christ were the reproofs of Wisdom, which, if hearkened to, and obeyed, will ever lead from the snares of death.

He saw that as the cross was taken up, death most needs come on the carnal mind; sin must cease, and thus the partition-wall which separated him from his God would be broken down.

Now, as the mysteries of the kingdom were opened before him, his inward eye was anointed to discover the mysteries of iniquity also. His heart was in measure turned to the Lord, and desires were raised in him for perfect redemption from sin. In order to witness this, he was led into inward waiting, that he might receive the farther manifestations of that Divine Light, which he now knew had often convinced him of sin. He who in love came to die that we might live, and who was called Jesus because he should "save his people from their sins," now by his holy Spirit instructed this waiting disciple, opening to him his inward condition, and showing him what vet stood between him and reconciliation with God.

The first thing which was then made manifest to him wns his former unfaithfulness to his trust. In the remembrance thereof, trouble and anguish again were awa"kened in him, and he saw that he was not clear in that respect in the sight of immaculate Justice. To escape the terrors which he had formerly known, he had given up his course of robbery; but he had not made restitution for that already committed. As he waited for direction, it was made plain to his understanding that his covetousness,—that which desired to retain the gain of iniquity,—must be given np to die on the cross, lie felt that all be had unjustly obtained, he must freely pay to the Commissioners of Excise, for the service of the commonwealtb. This was a close trial to him, being loth to part with so much : about one-half of all his outward substance. What made his exercise the deeper, he was not easy any longer to remain in the Excise, and had a wife and five children to provide for.

Whilst he was in this situation of mind, George Fox was drawn to pay him a visit; who, having been partly informed by Humphrey of the struggles withiu him, said, " He that confesseth, and forsaketh his sin, shall find mercy." In the account which Humphrey has left, he says, that he was made sensible that the heart of George was raised up in prayer to the Lord ou his behalf, and that the petition found acceptance. He thus describes what followed : "The Lord reached down his right arm of power, and touched my heart with his grace, and made me willing to submit to his'will, and give up to the Commissioners for Excise the sum of money I received unjustly. Waiting in the Light, this was made plain to me, to be near one hundred and fifty pounds j but it lay on my heart to restore more rather than less. So I was made free by the power of the Lord, and did give back at the Excise office, London, one hundred and sixty pounds [upwards of seven hundred dollars.] Then I felt the truth of the words George Fox

spake to me, 'He that confesseth, and forsaketh his sin, shall find mercy,'—for much ease, peace, and refreshment I received into my soul."

He now resigned his station in the Custom's, and returning to his original trade, commenced business as a goldsmith, at the sign of the Snail, in Tower street.

Having thus been brought experimentally to know, that the grace of God which reproves for sin, is able also to preserve from, it, he was led patiently and daily to wait for its manifestations in the soul. A great care and dread came upon him, lest he should offend his Heavenly Father in word or deed. He now read some of the writings of the people called Quakers, and could unite with all he found in them. One of his acquaintance, who had frequented the meetings of the Society, asked Humphrey what he thought of them, saying, for his part he did believe that that which they declared would stand, when all else fell. Then specifying one of their peculiarities, he further queried of Humphrey, whether he did not believe that 'thee' and 'thou,' to one particular person, was truth? Humphrey answered, "Yea." Then he rejoined, "If thou dost not come into obedience of what thou art convinced is Truth, thou must come under condemnation." This Humphrey acknowledged was true. After relating this conversation, he goes on in his narrative thus:—

"So then knowing a stay to my mind, the Light became a bridle to my tongue, and preserved me in [the use of] the word thou, and redeemed me out of the world's words, into Truth's word, which is, and has been from the beginning, thou to one particular person. Then, loving the Light, and bringing my deeds to it, to prove them whether they were wrought in God, 1 saw that I was in respect of persons (which whoso is commits sin), in that foolish thing of putting off the hat, according to the vain custom of the world. So then, taking heed to the Light, which is the Grace, I knew the cross to my carnal mind to give me dominion over that evil, and redeem me out of it. This was the day of small things with*ae, which none are to despise, for it was precious. Then a strong enemy appeared, which warred in my members to bring forth fruit unto death. It had been of long continuance in me, and whilst I looked to the Light I had power over it. But when a temptation appeared, and I looked to that which my carnal mind led me into, leaving the Light which would have preserved me in the cross, I fell into the temptation. Then the swift witness for God pursued me with judgments, so that I became again a terror to myself. Seeing what I had done, I said in my heart, in zeal for the Lord, whom 1 had justly displeased, yea, I said, Cursed be that hand that lifteth itself up against the reign of Christ iu my soul! Loving the Light, though it did condemn me, knowing that in it was my life, it discovered to me wherein my heart was adulterated from God. Woe then waB my portion; and the curse came upon both my bands with which I had been in rebellion. I was borne up in patience to wait in the Light, to receive power to stand in the hour of temptation against the fiery darts of the adversary. Then 1 saw, that in several tilings in my calling in the outward, I was not a servant to the Lord Christ. That in providing rings and toys to sell to proud and vain people, I was a servant to the devil. By the power of the Rame Grace that discovered them to be evil, and my service evil in selling them, I am ransomed and redeemed out of that service."

Being himself clear of the gain of iniquity, Humphrey now felt a concern on behalf of others, whom he observed doing unjustly; and in a particular manner, he was anxious for the parliament of England, by whose example he still considered himself to have been led into that particular sin. In the year 1659, when the Long Parliament had been restored, lie published "A few words in pure love, written to the Old Long-Sitting Parliament," on this subject. He commences with telling them, how wonderful it was to the nation that this parliament was again permitted to sit. He recounts the past, when at their first assembling, tliey had acted for the good of the people,—passing in the time of great distress and difficulty the Self-denying Ordinance. He shows them, that afterwards, when they had the upper hand, they voted gifts one to another; taking and distributing amongst themselves the property which had been the king's, and was then the nation's, and which they had neither the right to give nor to receive. Which acts, he declares, were of an ill savour to the community. He then proceeds to give a history of his own case; showing thorn, how he, encouraged by their proceedings, had been led into acts of injustice; and narrating, likewise, how he had been obliged to muke restitution to the uttermost. This, he tells them he had been made free to relate to them, that they also might come to own Christ Jesus as the Light of the world, and, through his grace, witness redemption out of their vain conversation. He expresses an earnest desire, that they may truly feel the force of the words, that "sin is a reproach to any people;" and make itmanifestthat" righteousness exaltcth a nation." He wishes for them, that through the workings of God's grace and power in them, they may, individually, be made willing to deny, self, and standing in the daily cross, witness iniquity rooted out of them. Thus they would feel the blessing of peace in themselves, and become a refreshment to the nation.

Humphrey suffered several imprisonments in Loudon for conscience sake; and Boon after his last release, in 1662, he died from the effects of the hardships he had patiently endured in his

confinement: leaving to those who may come after him an instructive illustration of the declaration of the apostle, "The wages of sin it death, but the gift of God is eternal life, through Jesus Christ our Lord."

"He that con/esscth, and forsaketli hit sin, shall find mercy."

LETTER FROM SAMUEL FOTHERQILL TO
TABITHA KCROTD.*
Curies, upon James River, Virginia, 1
12th mo. 14th, 1754. /

Thou hast for some weeks been the frequent companion of my thoughts, with true nearnesf and strong regard for thee, aud desires for thy safety, and a progress on thy way toward Zion. and 1 found this evening an openness of heart to write to thee a salutation of true brotherly kindness, to encourage and caution for thy help; for though my house may not have been so with God as that of some others; lam not void of experience in the way of New Jerusalem; I consecrate the gain to God, and dedicate my strength and labor to his service, and the help of my fellow travellers. Convinced I am, dear friend, the Lord Almighty has given thee a name in his holy household, and consecrated thee in measure to his service.

What lives upon my heart towards thee is, Keep with diligence the earnest of adoption upon thy own spirit; seek, seek incessantly to know the inscription and mark of the family clear and evident upon thee; it is at times written and imprinted in characters so evident, that ourselves, and oven by-standcrs, may easily perceive it; this affluence, in an unguarded heart, produces ease and relaxation of spirit; then is the time Lucifer arises, and whispers to the soul that dangerous doctrine, once in grace, ever in grace; and soul, take thy rest, the Lord thy God hath dealt, bountifully with thee. By this means daily care for living bread ceases, aud the reniemberarice of former bread becomes the sole sustenance of the soul, and even that in process of time becomes less cared for, another support having been chosen. Under the law, many auimals were deemed clean who chewed the cud; but when the victuals have been received in gross, and by the power of revulsion brought a second time upon the palate, and chewed, they turn to nourishment, but are never again to be eaten a.« food, but fresh must be sought for, or death soon

* Tabi tha Ecroyd was the daughter of Richard and Susanna Ecroyd, of Marsden, in Lancashire, and was born in the year 1724. She bent early to the visitations of divine grace ; many deep baptisms and conflicts of spirit were her portion; these she endured with patience, and in the 26th year of her age came forth in the ministry of the gospel, and became a diligent and faithful laborer therein. About two years after her marriage with Richard Marriott, of Mansfield, they removed to Marsden, and there she continued io reside until ber death in 1786.

Oh ! therefore, cleave to the Feeder of his people; receive what he hands forth; there is a blessing in it, though it be the bread and water of affliction: low, painful times are often strongly and blessedly helpful, and produce a careful search and holy inquiry. If the precious piece of money be lost, to sweep the house clean, by the searching power, has often, nay always, been attended with success, as the only method of finding it again. In these purified hearts, the word of the Lord God will grow, and the plant of renown will shoot vigorously, and spread over the wall, and the branches thereof spread to the ministry of the word to others.

That lamentable dwarfishness which attends some, is, I am persuaded, much owing to the want-of proper cultivation, and deep labor cf spiritual sonship; for the Lord, our holy head, would have his children resemble himself in beauty, and their faces like those of the sons of princes of the immortal family. His voice is heard distinctly—the cry—the what—the when —are all intelligible to these souls; their ears are quick of understanding, and their hearts prompt to acknowledge. If heavenly favor be their covering, their safe dwelling is in ashes; if tossing and low times attend, the Lord is the stability of their salvation ; if snares and temptations attend, they hear the ancient call, " Arise, my love, my fair one, and come away." Oh my friend, beloved in and for the truth, that thy lot may be in the safe enclosure of the walls of salvation, and I am satisfied in heart that the Lord would make thee an instrument of good in his hand. Do thou cleave in soul to him, and if he should put thee seemingly up, and lay by from service in public, quietly bear the dispensation of his providence ; awake not thy beloved uutil he please. The Lord of all mercy preserve thee chaste to himself; guard thee from incumbrances of every kind, that he ilone may be the object in thy view—thy morning light, and evening song. Amen, amen saiih my soul, for thee, myself, and all his visited the world over.

I have travelled very closely, being preserved in my health admirably; 1 have not been on shore twelve weeks, but have travelled above one thousand two hundred miles, and have had nearly seventy public meetings. A lively remnant remains in this land, principally of the rising generation, and advancing towards middle life; many of the elders are dead, and some, though alive in the body, are dead to God in the sense of truth. I have often been deeply baptized into distress and suffering ou their account, but with a soul covered with deep reverence before all sufficient Help, I have to say his powerful hand has been wonderfully made bare, and his word has been as a fire in the Mount of Esau, dreadfully alarming to the forgetful and obdurate; holy balsam to the wounded

has been near; remember it, 0 my soul, with trembling!

Accept, dear friend, this salutation in good part; it is the language of a soul solicitous in a strong, secret manner, for thy welfare.

S. F.

For Friende' Intelligencer. ,
REMARKS ON THE BEAUTY AND ORDER OF
CREATION.

BY DANIEL E. QEROW.
[Continued from page 7<\]

If our attention is turned towards the vegetable kingdom we are surrounded by new scenes of exquisite beauty, which can but excite our wonder ami admiration. Its verdure, its grandeur, its fragrance and various attractive beauties and treasures, are spread out far and wide, comparable to the opening light of morning and noon-day rays of the sun. The distilling dews, the gentle rains and balmy air, impart to them new vigor and beauty. Let us contemplate oftener than the returning morning, upon the perfection of that wisdom and power which created the ball of earth from whence proceeds the necessaries of life, and the various beauties which attract the eye and inspire the mind of man with a renewed sense of divine favor. The earth has continued to yield its treasure from age to age, and still poureth riches from its bosom. Summer and winter, seed time and harvest, annually renew their blessings to the human family. Winter clothes the earth with its white robe and binds up the rivers with a mantle of ice, but spring ag;iin renews its youthful vigor and beauty. First comes the bud, then the leaf and the opening flower, giving promise of fruit; green herbage springs up in the valleys, the fields are covered with grain, and the genial sunshine of spring warms the air, matures the flowers, and soon the young infant fruit appears. Summer, the nursing mother of the vegetable kingdom, ripens the golden treasures of harvest, and autumn brings all to perfection, and exhibits a rich display of the various fruits which spring had promised, alternately presenting its delightful changes that man may never cease to admire the works of creation, nor to return gratitude and praise to the Giver of'every good and perfect gift. Look upon the mighty trees of the forest, whose branches spread out far and wide and mingle together! Their roots penetrate into the earth and collect from it their nourishment for their support. In summer how inviting and refreshing is their shade. In winter they make fuel for the fire, and by the hand of man may be wi ought and fashioned at his pleasure into various instruments of usefulness and beauty. How lofty and grand they appear in the native forests, and by proper care and cultivation their beauty and gracefulness may be much improved. The hemlock, the sycamore,

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