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tude to you. Nor is it in my power to reward you. 1 hope none of you will ever require such a favor in kind as what you have bestowed on me. My name is T. C. Taylor. I reside in West A\ infield, Herkimer Co. N. Y. I was on my return home from the West. A little before l'Z o'clock to day I went down the stairs by the mill above the bridge, to see how the machinery that turns the mill here was constructed, i lost my foothold at the edge of the rapids, and was carried with great velocity in the water, when suddenly 1 found myself on the rock where you found me. While thcr.e I saw the crowd gather on the bridge, but until I saw the ladder, 1 had not the slightest hope that I could be rescued.
The attention of a little girl having been called to a rosibush, on whose topmost stem the oldest rose was fading, while below and around it three beautiful crimson buds were just unfolding their charms, the at once and artlessly exclaimed to her brother: "See, Willie, these little buds have just awakened in time to kiss their mother before «he dies!"
PHILADELPHIA MARKETS. Flour Awd Meal.—The Hour market is firm. Sales of good brands at about $6 00. Sales ol better brands lor home consumption at $6 00 a 6 25, and extra and fancy brands at $6 25 a 7 CO. There is very liitle export demand. Rye Flour is^held at $4 00 per barrel. Last sales oi Corn Meal at $3 12 per bbl.
Grain.—Wheat is dull, but prices' are steady. Sales ol prime Pennsylvania red are making at$l 45 a $1 46, and $1 55 a 1 62 for good white. Rye is steady; sales ol Penna. at Sp a 82c. Corn is in fair request, at 68c lor new yellow afloat, and white at 67c. Outs are scarce; sales of Pennsylvania at 50c per bushel. Last sales of Barley Malt at $2.
FRIENDS having business communications or visiting in the virinity of Cecil Monthly Meeting, a bianch ol Southern Quarter, may reach that section cheaply, pleasantly and expeditiously, by taking a ticket by cats from Philadelphia at 1 o'clock P. M., to Sassafras Bivek, on 3rd, 5lh and 7th day*. Fare to Sassulras River $1 60. Conveyance to be had of Richaho Turner, at Belterton Land.ng on Sassafras River, to any part of the neighborhood.
MTJKPHY'S SCHOOL.—This Institutien having been in successful operation for the last 20 years, as a day school, will now receive six or eight female pupils, (girls under 13 years of age preletred,) as boardeis in the family. Attention will be paid to health, morals, he. | hey mill be desired to attend Friends' Meeting on First days, accompanied by one of their teachers, also mid-week Meetings if required by parents or guardians. Terms $35 00 per quarter of twelve weeks, (one-half payable in advance) including board, washing, &c. For further particulars enquire of LET1TIA MURPHY, Principal.
SARAH C. WALKER, Assistant. No. 158, Main St., Franklord Pa. N. B. Plain and fancy needle-work taught. 3d mo., 21st, 1857,-4t.pd.
f\ HESTERFIELD BOARDING SCHOOL FOR \j YOUNG MEN AND BOYS.—The Summer Session of this institution will commence the 18lh of 5th mo. 1857, and continue twenty weeks.
Teems.—$70 per session, one half payable in advance, ihe other in the middle of the term.
No extra charges. For further particulars address
I^LDRIDGE S HILL BOARDING SCHOOL.-The j next Term of this Institution w ill commence on the 18th of 5th month next and continue 20 weeks.
Scholars of both sexes will be received during the coming Term.
All the branches of a liberal English education are thoiou^hly taught in this institution ; also the element* of the Latin and French languages.
Terms &70 per session. To those studying Latin or French an additional charge will be made ol $3 for each language.
No other extra charges except for the use of Classical and Mathematical Books and Instruments.
A daily Stage passes the door to and ftom Philadelphia,
For further particulars address the Piinclpal for a Circular.
ALLEN FLITCRAFT, * Eldridge'a Hill, Salem Couniy, N. J.
GlREEN LAWN BOARDING SCHOOL FOK I GIHLS, near Cnionville, Chester County, Pa. The summer session of this school will commence on the fourth of Filth month next, and continue twenty weeks. The course of instruction, by competei.t female teachers, will be extensive in all the usual branches comprising a 'borough English Education. Drawing included. Terms fifly-five dollars persession, one hall in advance. Fancy needlework at an extra charge of three dollars. The use of all Class Books Globes, Maps, Planisphere, Physiological Charts, Pci > and Ink, two dollars persession. Those wishing to enter will please give their names is early as possible. For circulars address the Principal, Unionville Pest Office. EDITH B. Chalfant.
3mo . 28. 3t. Principal.
LONDON GROVE BOARDING SCHOOL FOR YOUNG MEN AND BOYS It is intended
commence the bummer session of this Institution on the 1st 2d day in the 5th mo. next. Lectures will be delivered on various subjects, by the teacher. AUo, on Anatomy and Physiology, by a medical practitioner; theloimer illustrated by appropriate appaiatus; the latter by platrB adapted to the purpose.
Terms; 65 dollars lor 20 weeks. No ex I rn charge except lurthe Latin language, which will be 5dollart. For Circulars, including references, and further particulars, address
BENJAMIN SWAYNE, Principal, London Grove P. O., Chester co., Pa. 3d mo. 14, 1857.
BYBERRY BOARDING Schooitfor GIRLS. The fourth session ol this school, taught by Jans Hiixbohk and Sisters, will commence on the 1st Second day in the Fifth month, and continue twenty weeks. The usual branches ol a liberal English Education will be taught.
Terms: $60 per session, one half payalle in advance, the other half at the end of the term. For Circulars, containing particulars, address,
JANE H1LLBORN, Byberry P. O., Pa.
3d mo. 14, 1857.—8t.
Merrihew * Thompson, I'rs., Lodge St., Norsth side Penna. B«ai.
PHILADELPHIA, FIFTH MONTH 2, 1857.
El'ITED BT AN ASSOCIATION OF FRIENDS.
PUBLISHED BY AVM. W. MOORE,
f>Scf.ADELPUlA. ErnySeventh day at Two Dollars per annum, pay.
advanre. Three copies sent to one address for Fit* Dollar?.
''cm i - ii-.tions must be addressed to the Publisher, tit. exprflfe,°To wrJdirYaTl payments are to be made.
.In atanuit of the lift, traveU, and Christian experientesin thework of the ministry of Samuel Boicnns.
The following sheets exhibit to thy perusal a plain man's plain and undisguised account of his vsn progress iu religion : an artless narrative of his sincere and hearty endeavours, as much is in him lay, to promote the doctrine of the _\ispcl of Christ in the earth.
Tbe motives inducing hiuj to undertake the 5co of a preacher, appear to have been perfectly •onsonam to the precepts of holy writ, and to :he practice of Christ and his apostles, viz.
1st A clear, cogent and convincing evidence of a divine call, and heavenly impulse thereunto.
-dry. An indispensable sense of bis duty neces•arily obliging him to yield obedience to that call, and
3dly. The sweet returns of inward peace and divine consolations accompanying his obedience ■herein, did greatly conduce to his confirmation -nd perseverance in the way of his duty.
To the performance of which he found himself measurably prepared and qualified; for his own iiperiencc of the love of God, and of the opera'.iuBS of his holy spirit, in gradually purging out ■he corruptions of bis own heart, did excite and ingmeut in him a Christian love to his fellow features, attended with an ardency of zeal, and in incessant desire, for their conversion.
An inward purgation from sin is so necessary, and so essential a qualification of a gospel minister, that no man can be such without it j
Nor doth God send any unclean messengers on his errand:
It being the constant method of his divine wiidom, under this gospel dispensation, through the purging of his holy spirit, to cleanse and pnrify the inside of every vessel, which he permits to be made use of in the service of his Wherefore,
Every unsanctified pretender to preach the gospel of Christ, deserves to have his mouth stopt with that unanswerable query of our blessed Saviour to the Pharisees of old; ' 0 generation of vipers, how can ye, being evil, speak good things ? for out of the abundance of the heart the mouth speaketh." Mat. xii. 34.
A practice of this nature abounds with the grossest of absurdities, and stands emphatically exploded, even in the time of the Mosaicddeck Law, by the Royal Psalmist, in these words: "Unto the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldst take my convenaot in thy mouth 1"
But alas! self-interest prompts men to turn a deaf ear even to the most divine expostulations, and unholy persons will, in despite of the most express prohibitions, continue to intrude themselves beyond their bounds; and will be still busying and employing themselves about external circumstances and ceremonies, while the life, spirit and substance of true religion is placed above their reach, and unattainable by them, until it shall please God, in the exceeding rfches of his grace, to cleanse their hearts from all unrighteousness; of which conversion we heartily wish for a nearer prospect than we can discern at present.
\Vc now return to the author of the ensuing narrative, who was another sort of preacher; a free giver of what he himself had received, a liberal and open-hearted communicator of his religious experiences unto all other men, without respect of persons.
He directed all the sheep of Christ to follow the voice of Christ himself, the good shepherd, whose omnipresence renders his voice audible to every one of his sheep, however separate or dispersed throughout the world.
His conversation was free, generous and affable; neither did he shun the society of those whom he was sent to convert; his mission being somewhat correspondent to that of his Lord and Master, who declared concerning himself: I am not come to call the righteous, but sinners to repentance. Mat. ix. 13.
He was of a grave deportment, and of a tall, comely aDd manly aspect: his public preaching was attended with such a divine authority and majestic innocence, as commanded the attention of his hearers; and his voice being clear, strong and distinct, was capable of conveying his profitable exhortations to the ears and understandings of a very numerous auditory; of which a remarkable instance appears in his preaching at Jedburg in Scotland, mentioned in pages 46, 47, of his account.
His literal accomplishments were but small, extending little farther than to enable him to read the Scriptures in his mother tongue; yet by constant use and application, he became thoroughly versed therein, and enabled by the force of their testimony, to confront and confute the gain-sayers of his doctrine, which was in all points strictly agreeable to, and consonant therewith.
In the religious society to which he was joined, he conducted himself as a man of peace and prudence, choosing to walk in the plain and middle path, without declining to any extreme; so that he neither idolized forms, nor contemned good order.
His estimation and repute among his friends and neighbors may appear by the testimony of the Monthly and Quarterly-meetings of Bridport in Dorsetshire, to which he belonged, given forth since his decease, wherein they say, that "It pleased the Lord to endue him with a large gift in the ministry, in which he was a faithful laborer, and gave himself up for that service; that he had a gift of utterance superior to many, sound in judgment and doctrine, and very convincing to the understandings of those that heard him."
This testimony concerning him is true, and a man of his penetration and capacity could not but discern his own improvement in the gift he had received: wherefore he stood upon his guard, lest through self-love and conceit, he should depart from that humility which is the ornament of every gospel minister, as in page 88 he has particularly observed.
Which Christian virtue was generally his concomitant, during the course of his pilgrimage; and is remarkable in the composure of this account, in keeping it clear from, and unsullied with any the least tincture or symptom of selfapplause.
As in preaching, his declarations proceeded from his heart, so in writing, his relations of his services, and his exhortations, sprang from the same fountain.
Wherefore we recommend to thy serious consideration what he has written, as comprehended in that excellent description of a good man, given by Christ himself, Luke vi. 45. "A good man, out of the good treasure of his heart, bringeth forth that which is good."
May the good brought forth out of this good man's heart effectually reach unto thine, and through the divine blessing operate to tbyspiritual benefit, growth and improvement in that which is good.
So shall the design of the deceased author, in
leaving behind him this account of his life and travels, be in some degree answered, and the prefixer of this Preface shall have the end he aims at. who with sincere desires for the saving health and welfare of thee and all mankind, takes his leave, and bids thee heartily farewell.
AN ACCOUNT OF THE LIFE AND TRAVELS OF SAMUEL BOWNAS.
I was born in Westmoreland, within the compass of great Strickland Monthly-meeting, about the year 1676, and was entered in that register; and my father dying before I was one month old, I never knew him, but I have been informed, that he was very honest and zealous for truth in his time, having been a considerable sufferer for the cause of religion, both in loss of goods and liberty, the meeting being kept in his house in some of the hottest time of persecution in King Charles the Second's reign. Being left so young, and my mother having but a scanty subsistence of about £4 10s. a year, with a dwelling for herself and two children, I was about thirteen put to learn the trade of a blacksmith, with an uncle who used me unkiudly; I was afterwards put an apprentice to a very honest Friend belonging to Brigflatt's Meeting, nearSedberg, in Yorkshire, his name was Samuel Parat; but all this time I had no taste of religion, but devoted myself to pleasure, as much as my circumstances would permit, though my mother had kept me very strict while T was under her care, and would frequently in winter evenings take opportunities to tell me sundry passages of my dear father's sufferings, admonishing me still so to live that I might be worthy to bear the name of so good a man's son, and not bring a reproach on myself and parents; also frequently putting me in mind, that if she should be taken away, I should greatly miss her, both for advice and other ways to assist me; and advised me to fear the Lord now in my youth, that I might be favored with his blessing, which frequently brought me in great tenderness, being afraid that she would die before I was capable to live in the world; and she took me frequently to meetings with her, where she often had some words in testimony: persecution being still very hot, and Friends locked out of our meeting-house at Strickland, we met at the door, and I remember at two several times when I was a child, and came to meeting with my mother, the informers came, the first time the meeting had been over about half an hour, the second time not quite so much, so that we escaped their hands both times; but sundry Friends were in prison at Appleby forattending that meeting, whom my dear mother went to visit, taking me along with her, and we had a meeting with the prisoners, several Friends from other places being likewise there by appointment. What I obesrved was, though very young, how tender and broken they were; and I was very inquisitive of my mother, why they cried so much, (which we called greeting) and thee greet too, (said I) why did thee? She told me that I could not understand the reason of it then, but when I grew up more to man's estate I might.
Now to return to my apprenticeship; I had a very kind, loving master and mistress, and I had meat enough, and work enough, but had but little consideration about religion, nor any taste thereof. On First-days I frequented meetings, and the greater part of my time I slept, but took no account of preaching, nor received any other benefit than being there kept out of bad company, which indeed is a very great service to youth. I took much liberty in discourse, and was taken notice of as a witty, sensible young man: bat often on my bed I ruminated on my way of life with reluctance, yet frequently fell into the same way again: I never was given to swearing, nor any very gross vice, but what I gave way to the most, was jesting, and turns of wit to provoke mirth, which gave me often (after it was over) a heavy heart; and thus I went on for near three years; but one First-day, being at meeting, a young woman, named Anne Wilson, was there and preached; she was very zealous, and fixing my eye upon her, she with a great zeal pointed her finger at me, uttering these words with much power, "A traditional Quaker, thou comest to meeting as thou went from it (the last time) and goest from it as thou came to it, but art no better for thy coming, what wilt thou do in the end t" This was so pat to my condition, that, like Saul, I was smitten to the ground, as it might be said, but turning my thoughts inward, in secret I cried, Lord, what shall 1 do to help it? And a voice as it were spoke in my heart saying, Look unto me and I will help thee! and I found much comfort, that made me shed abundance of tears. Then I remembered what my mother told me some years before, that when i grew up more to man's estate, I should know the reason of that tenderness and weeping, and so I now did to purpose. I went home with a heavy heart, and could neither eat nor sleep as I used to do, but my work never succeeded better iu my hands than it did at this time, nor my mind never less in it; but my conduct, as well as countenance, was much altered, so that several in the family were doubtful that I should fall into a kind of melancholy distraction; but I longed for the meeting-day, and thought it a very long week. When the time of meeting came, my mind was soon fixed and staid upon God, and I found an uncommon enjoyment that gave me great satisfaction, my understanding being opened and all the faculties of my mind so quick, that I seemed another man; a divine and spiritual sweetness abiding with me night and day, for some time; and I began to see and understand the scriptures, and the nature of preaching the
the doctrine of the gospel in the power and spirit, plainly seeing a difference between a preacher of the letter and of the spirit, which till then I was wholly ignorant of, and unacquainted with, not having before that, the least degree that I could perceive of divine understanding; but then upon looking back, and considering what I had heard such and such Friends preach, which at that time I did not understand, but now I understood it clearly, which was a demonstration to me, that all divine knowledge is from divine light, which we can't comprehend, until we are assisted so to do by a visitation from heaven.
["To be continued.]
"Orthodoxy and Heterodoxy, as applied to Quakerism, by a Lay Churchman." BY S. M. J.
When controversies and schisms take place in religious bodies, it is sometimes interesting and instructive to be informed of the judgment pronounced by disinterested spectators, concerning the merits of the question, and the conduct of the parties.
It may reasonably be presumed, that an outsider, well acquainted with the subject, and yet sufficiently removed to be free from the smoke of the contest, will usually have a clearer view, than those who participate in the struggle.
Such were our anticipations, in taking up a pamphlet lately issued in this city, entitled, "Orthodoxy and Heterodoxy, as applied to Quakerism, by a Lay Churchman." The author appears to have taken pains to inform himself concerning the history of the Society of Friends, and his work is written in a spirit of candor' and charity that deserves commendation.
Jn his opening paragraph, he acknowledges, that " the Society in its history, principles and practices, has ever merited public notice," and that it has also " received a full share of the confidence and admiration of Christian observers." We may therefore conclude, that it is in no unfriendly spirit that he reviews the history of its schisms and examines its present condition.
In regard to the terms Orthodoxy and Heterodoxy, he defines the former as " soundness of faith," and the latter as " directly the opposite," but in order to show what is soundness of faith, he says, " That the church of England embodies in her creed the essential elements of Orthodox faith; and so do many other churches, which are generally known as evangelical." It follows, of course, that" those church organizations are considered unsound in the faith, who reject the chief doctrines of the so-called evangelical churches." In this condition, the Society of Friends, as it originally appeared in the days of Fox and Penn, is placed by this author, as well as by almost all others of his creed who have written on this subject. If the early Friends did not dissent from the church of England, and other churches called Orthodox, in some articles of faith deemed essential, it must be admitted that tbey acted in the most unreasonable and preposterous manner. If they really held the view then deemed orthodox in regard to original sin, the Trinity and vicarious atonement, why did they not say so in plain terms, and save themselves the vast amount of suffering they endured, on account of their alleged heterodoxy?
The author of this pamphlet, in glancing at the " Origin of Quakerism," refers to the Journal of Geo. Fox, where he says, " The' Lord opened to me by his invisible power, how that every man was enlightened by the Divine Light of Christ. This I saw in the pure openings of the light, without the help of any man; neither did I then know where to find it in the scriptures; though afterwards searching the scriptures I found it." After quoting this passage, our author speaks of G. Fox, as a " simple-minded, earnest, bold man"—having the very elements of character that were needed for that "time of gross darkness." He maintains that G. Fox, " did not reject the Bible, but made it secondary to the 'light.' He found it in the scriptures after he saw it in its ' pure openings' upon his mind. His simple creed was ' mind the light,' and this constituted his 1 heterodoxy.' For this, he and his people suffered persecutions most severe.
"What was the true import of this creed? "Fox did not say that the ' light' would load all men to be Quakers, or even cause them to forsake their forms; but that it would lead all who were governed by it, away from a dependence upon anything but itself. This is Quakerism; it is all of it that is essentially characteristic in doctrine. The proclamntion of this simple idea, and the consistent adherence to it of the few who gathered about Fox, in and around his native place, was a new era in Christian history, of which the world will do well to take note. It was a discovery in religion that simplified the faith of the faithful, and at the same time thrust a rebuke at the mere traditional ceremonies which for ages had beclouded the human intellect."
This description of the essential characteristic of Quakerism agrees with the opening paragraph of W. Penn's Christian Quaker; in which he speaks of the " Light of Christ within," as "the great principle of God in man; the root and spring of divine life and knowledge in the soul; that by which salvation is effected for man, and which is the characteristic of the people called Quakers, their faith and testimony to the world."
The "Lay Churchman," in reviewing some of the schisms which have taken place in the Society of Friends, first adverts to the division caused by John Ferrot, about taking off the hat
in time of public prayer, aud then proceeds to notice more particularly the controversy with Geo. Keith, and the separation which ensued about the year 1691. The history of this schism he considers important, because it involved the same doctrinal differences which have, in later times, agitated the Society, and caused the separation of 1827-8. The account he gives of the doctrines and conduct of Geo. Keith and his adherents, agrees substantially with that given in Smith's History of Pennsylvania, which may be found in the 6th vol. of Hazard's Register.
It appears, from the pamphlet before us that Geo. Keith, a man of learning, and, at that time, highly esteemed as a minister and writer, first evinced his dissatisfaction by proposing some changes of discipline, which were not agreed to by the meeting. "His next departure was that of accusing two ministers, Fitzwater and Stockdale, with unsoundness of doctrine, for having preached that the light of Christ wis sufficient for salvation without anything clse^ He also declared that Wm. Stoekdale preached two Christs, because he preached faith in the Christ within, and Christ without us. During the discussion of these questions, there was, of course, the usual display of testimony on both sides, which resulted in the meeting before whom the trial was had admonishing and reprimanding both parties aDd dismissing the case."
"Subsequently, however, the disturbance was renewed by the two ministers named above, bringing before the mouthly meeting a formal accusation against Keith, for denying the sufficiency of the divine light for salvation."
"Both parties failing to be reconciled, the disagreement resulted in a separation. Keith and his party, though much smaller than the others, met together in a separate building; organized a meeting, and formally demanded of the two ministers who had preached the 'all sufficiency of divine light,' that they should desist from the ministry, until they confessed their error, and became reconciled to the Kcithian party." "The new Yearly Meeting which was set up by the spurious Friends, assumed the name of " Christian Quakers," and soon published what they called " A confession of faith in the most necessary things of Christian doctrine, faith and practice, according to the testimony of Holy Scripture." This confession " approached so nearly to the creeds of other Christian professo:s, that it was difficult to determine, on its own merite simply, whether it was a document of genuine Quakerism, or whether it emanated from an evangelical body." "They were of course not acknowledged by the parent Society, their offence against whom was their orthodoxy."
It should be observed, that in the testimony against Keith, given forth by the " meeting of public Friends in Philada."—they stated, as the chief ground of complaint, " his ungodly speeches, die