FRIENDS' INTELLIGENCER. VOL. XIV. PHILADELPHIA, SEVENTH MONTH 4, 1857. EDITED BY AN ASSOCIATION OF FRIENDS. PUBLISHED BY WM. W. MOORE, No. 324 South Fifth Street, PHILADELPHIA, No. 16. trary proceedings in our courts of justice, which have met with great encouragement since his lordship came here for Governor; (meaning the lord Cornbury, who oppressed the people sorely.) But there has never so successful a stand been Every Seventh day at Two Dollars per annum, pay-made against it as at this time. And now, they able in advance. Three copies sent to one address for Five Dollars. Communications must be addressed to the Publisher, free of expense, to whom all payments are to be made. threaten to send you to England chained to the man-of-war's deck. Fear not, Samuel, adds he, they can no more send you there than they can send me; for the law both here and in England An account of the life, travels, and Christian ex-is such, that every criminal must be tried where periences in the work of the ministry of Samuel Bornas. (Continued from page 227.) In his subsequent journey in New York, he met with much opposition from George Keith and the magistrates-being frequently indicted before the latter and their courts. The charges against him, his defence and controversies with priests and judges, the pomp and ceremonies with which their courts were opened, the judge's charge to the juries, their lisagreement, and finally the judge threatening to send him bound in chains to the man-of-war's deck to London with other criminals, are minutely recorded in his journal. " ED. When an account of tl s brought me, I was under a great cloud, a.d. power of darkness so very strong upon me that I desired death rather than life, fearing that if I was so served, I should be an object of derision to all on board; and greatly doubting that I should not be able to bear the suffering which I must undergo in sach a case, with that decency and honor that was requisite in so good a cause. The Friends left me alone, and I having lost all my faith, which was still worse than being alone, I thought myself the most wretched among men, and scarcely able to live under it. At which time, an honest old man* (his name was Thomas Hicks, who had been Chief Justice in the Province some years, and well versed in the law) came to visit me, and on my standing up to shew my respects to him, he took me in his arms, saluting me with tears; thus expressing himself:Dear Samuel, the Lord hath made use of you, as an instrument, to put a stop to arbiHe did not profess with us, but was almost one in principle. the cause of action is; else why in England do they remove criminals from one county to another to take their trials where the offence was committed? But you may, after the judgment of the court is given against you, bring your appeal against that judgment; and you securing the in the like case, they dare not deny your appeal. payment of such fees as are commonly allowed But the Judge frets because he cannot have his end against you. And besides, the Governor is disgusted also, he expecting to have made considerable advantage by it; but the country's eyes are now opened, and you are not now alone, but it is the cause of every subject; and they will never be able now to get a jury to answer their end, the eyes of the country are so clearly opened by your case. Had, says he, the Presbyterians stood as you have done, they had not so tamely left their meeting houses to the church. But that people had never so good a hand at suffering in the cause of conscience, as they have had in persecuting others that differed from them." Here he blamed that people very much, for being so compliable to all the claims of the Governor, although never so unreasonable and against law. And this honest man, as if he had been sent by divine commission, by his discourse raised my drooping spirits, renewed my faith, and I was quite another man and as he said, so it proved. They could not get the next jury to find the bill against me. However, that court was adjourned for six weeks; and finding myself more closely confined than before, and not knowing when or how it would end, I began to be very thoughtful what method to take, not to be chargeable to my friends. And as I was full of thought on my pillow about the matter, it came into my mind to try if I could learn to make shoes; and applying myself to a Scotch churchman in the neigh borhood, one Charles Williams, a good natured man, I made a proposal to buy a pair of shoes of him, cut out for me to make up, and to give him the same price as if made, withal desiring him to let me have materials and tools to go on with the work, requesting that he would be so kind as to shew me how to begin and proceed in it. I acquainted him with my reason for so doing. He replied, it is very honest and honorable in you: but, added he, if one of our ministers was in the like state, they would think it too mean for them to take up such a diminutive practice, though it were for bread and your friends perhaps will not like it. However, he readily fell in with me, that if I could get my bread with my own hands, it was most agreeable with Paul's practice; and accordingly next morning he brought me leather cut out, with materials and tools to work with, and with his direction I closed one of the upper-leathers before he left me, and he put it on the last for me, and by night I finished that shoe; which when he came to see, he admired it was so well done, shewing me how to mend the faults in the next, which I finished the next day. He then supposed I had done something at the trade before, but was mistaken. And when I would have paid him, he refused it, and told me he would not take any money of me; so I proposed, that if he would give the leather, I would give my work; and so by consent we gave the shoes to a poor honest man that did go errands for us both. I had then more work of him, and he was so pleased with it, that he would allow me half pay for making it up, and was so forward to advance my wages in a few weeks, that unless I would take full pay, he cheerfully told me, I must look out for another master. I as pleasantly replied, I did not desire to change. Well then, replied he, I sell the shoes you make for as much as any of the like sizes made in my shop. I made such improvement in this business that I could in a little time earn fifteen shillings per week, being three shillings their money for making a pair of large man's shoes, which was my chief work. Now their shilling was about nine pence sterling. This new trade was of very great service to me, by both diverting body and mind; and finding I now could supply my own wants with my own hands, it gave me great ease indeed. But some Friends were uneasy that I should do it, as supposing it would be to their dishonor; but others again were glad, and thought it a great honor to the cause of the gospel; and they rejoiced with thankful hearts that I succeeded so well. Going on thus some weeks, my kind master came one morning, and did not bring so much work as before. I asked him the reason? adding pleasantly, what, doth my credit sink, that I have no more brought? He smiling said, It's not best to trust goal birds too far, and I am ་ now resolved you shall work no more for me after these I have now brought. Why? what is the matter? said I. He added, you shall be a master as well as I. How can that be? said I. He replied, you shall have leather of your own, and by doing that, you may get eight pence, ten pence or a shilling a pair more profit than you do now. But I told him I had rather work journey work for him than do so: for I knew not how to get leather and other materials, and when I had it, I was a stranger to the cutting it out. Trouble not yourself about that, said he, for I will do all this for you: and so he did with much cheerfulness, delighting to serve me effectually. I went on thus for several months, and he came to me every day once or twice, and was a very cheerful, pleasant tempered man, but too much addicted to take delight in some of his neighbors' company, who too often were disguised with strong liquor, and he would often say, if you were to continue here, I should overcome it, and I verily believe should be a sober Quaker. I told him he must leave the company he too much frequented; which he not observing, I heard afterwards they proved very hurtful to him. We had very often serious conversation about religion, and it appeared to me he had been favored with an enlightened understanding, and would confess if there was any such thing as preaching Christ truly, it was amongst the Quakers; for both Churchmen, Presbyterians, Independents, and others, all preach themselves, and for their own advantage in this world; so that if there was no pay, there would be no preaching. He frequently attended our meetings for a time. But to return to the proceedings of the court, which adjourned from the 4th day of the First month, 1702-3, for about six weeks, and so continued by several adjournments to the last day of the Eighth month following. The occasion of these adjournments was this; Judge Bridges was ill, and had been for some time declining, but was expected to be able to attend the service of the court, and take vengeance on me and the Quakers, none being thought so fit for that work as he; yet he never did, but died some months before I was set at liberty. I had in this time of confinement sundry visits, two of which were more remarkable than the rest. The first was by an Indian King, with three of his chief men with him; and the other by one John Rogers from New London, and he staid with me from the time he came about six days. An abstract of both conferences are as follows, viz. I shall first take notice of the conference with the Indian King, as he styled himself; but his nation was much wasted and almost extinct, so that he had but a small people to rule. However, there was in him some marks of superiority above the other three who attended him, who shewed some regard to him as their sovereign. T This Indian, with these his attendants, came | not to destroy men's lives but to save them, and to visit me, and staid some time, enquiring the teaches us to do good for evil, and to forgive incause of my confinement: an account of which juries, then we can submit to providence, putI gave them as intelligibly as I could, finding ting our trust in the great God to save us from they understood English better than they could the violence and wrath of our enemies. The speak it. The conference was mostly between King said, Indeed this is very good; but do you the King and me, the rest but very seldom put do thus when provoked by your enemies? I in a word. said, sundry of our Friends had done so, and been saved from the rage of their enemies, who have confessed our Friends to be good men. Ay, said he, they are good indeed; for if all came into this way, there would then be no more need of war, nor killing one or the other to enlarge their kingdoms, nor one nation want to overcome the other. I then asked him, if this was not a right principle; and what would much add to the happiness of mankind? They all four said, it was very good indeed; but feared few would embrace this doctrine. I said, all things have their beginnings, and 'tis now our duty to embrace this Truth, hoping that others by this example may do the same. They lifted up their eyes as a token of their assent, shewing by their words their desire that this good spirit might prevail in the world. Then, said they, things will go well. But wherein, added he, do you differ more from them? I said, we held it unlawful to swear in any case; but our adversaries did not. I found they had not any notion about oaths, and so they dropt it, being desirous of introducing another subject; for having observed our friends behaviour in not pulling off their hats as others did, they wanted to know our reasons for it: I said, uncovering our heads was a token of honor we paid to the great God in our prayers to him; and we thought any homage equal to it ought not to be given to any of his creatures. They said, it was all very good. Then we sat silent some time; and I asked them, what they thought of the great God? One of them took a piece of a wood coal from the hearth, like charcoal half burnt, and made a black circle therewith on the hearth-stone, and said, they believed the great God, (or Monettay, as they then called him) to be all eye, that he saw every thing at once; and all ear, that he heard every thing in like manner; and all mind, that he knew all things, and nothing could be hid from his sight, hearing, or knowledge. Then I asked, what they thought of the Devil? (or bad Monettay, as they called him.) They said, they did not look upon his power independent from the good Monettay, but that what he did was by permission; nor indeed did they think he had any power at all, but what was given or suffered for him to exercise over Indians, to bring about some good designs of the good Monettay for their advantage, to reclaim them when they were bad, and displeased the good Monettay. For they be lieved the good Monettay had all power, yet he employed his servants or angels, as we term them, to execute his will. And the Indian that made The King asked if I was a Christian? I told him I was. And are they, said he, Christians too that keep you here? I said they professed themselves to be so. Then he and his company shewed their admiration, that one Christian could do thus to another. And then he inquired concerning the difference between me and them. I replied, it consisted of sundry particulars. First, my adversaries hold with sprinkling a little water on the face of an infant, using a form of words, and the ceremony of making the sign of a cross with their finger on the babe forehead, calling this baptism, and urging it as essential to future happiness and I, with my brethren, can see no good in this ceremony. Here they talked one with another again, but I understood them not. After which they asked me, if I thought there was nothing in this ceremony of good to secure our future happiness? I said, I see nothing of good in it. I was right, they said, neither do we: asking, wherein do you further differ from them? I proceeded, that they held it needful to take at certain times, a piece of bread to eat, with a small quantity of wine to drink after 'tis consecrated, as they call it, which they pretend to do in remembrance of Christ our Saviour, urging this as necessary to our future happiness as the former, calling this the Lord's Supper. He told me, that they had seen both these ceremonies put in practice by the Presbyterians, but could not understand, if it was a supper, why they used it in the middle of the day; but they looked upon them both as very insignificant to the end proposed; saying, The Mang Monettay* looked at the heart, how it was devoted, and not at these childish things. Asking, wherein do you differ further from them? I proceeded, that they held it lawful to kill and destroy their enemies; but we cannot think that good and right in us; but rather endeavor to overcome our enemies with courteous and friendly offices and kindness, and to assuage their wrath by mildness and persuasion, and bring them to consider the injury they are doing to such as can't in conscience revenge themselves again. He assented, that this was good. But who can do it? said he; when my enemies seek my life, how can I do other than use my endeavor to destroy them in my own defence? My answer was, that unless we were under the government of a better spirit than our enemies, we could not do it; but if we are under the government of the good spirit, which seeks The great God they frequently called so. the circle, described four several small circles on the edge of the great one, and they shewed their opinion how their little gods were employed to chastise the Indians when bad, and to comfort and encourage them in good. They likewise supposed the four small circles to answer to the four quarters of the world; that they had inferiors under them again to execute their will when they received a commission from that great mind; but that all derived their power from the supreme eye, ear, and mind; demonstrating their meaning by comparison thus: As supposing the Indians bad, the good Monettay sees it, and he gives orders to that in the North, and by him to them under him, whereby we are by hard frosts, great snows, and cold winds in the winter, very much afflicted with want of food, and with cold; and in the summer, either extreme heat or wet prevent the fruits of the earth from coming to perfection, until we be made humble and good. Then we pray for relief, and commission is given to the Monettay in the South, and by him to them under him, whereby we have warm winds, and pleasant rains in the spring, that makes yeocod (meaning bucks) easy to be taken, and fat, &c. And in the summer, fruitful good weather, neither too wet nor too dry. Thus they account for all reigning distempers, and common calamities by sickness or famine; and on the other side, health and plenty, &c. So in like manner for war and peace, viz: When two nations are both wicked, they are stirred up to destroy each other, either by the Devil, or by some of these Monettay's by him employed, &c. I then proceeded to query, what thoughts they had of a future state after this life? First, desiring to have their opinion, whether they did not think they had a part in them that would never die? Which they readily granted, and gave me their opinion, what both the state of the good and bad Indians would be in the other world; that the good Indians would go into the south and southwest, where it was very warm and pleasant, and plenty of all things both for pleasure and profit. As supposing, that they should have the delight of enjoying the comforts of eating, drinking, hunting, and all other pleasures they enjoyed here, in a more agreeable way to sooth and please their desires, than ever they could in this world. Thus they described heaven, as best suited their natural senses, endeavoring to instil into their youth, as they said, principles of virtue and justice, that when they die, as to this world, they may be fit and worthy of this good country or heaven, where it always is serene and quiet, no night, nor winter in this brave pleasant country; but all things are plenty, very good, well and comfortable. But then, the wicked and bad Indians, when they die, go into the north and north-west, a country extremely cold, dark and unpleasant; no sunshine; they endeavor to get something to satisfy their hunger, but can't, for the yeo-cod are very poor, and they can't catch them; so in this extremity they desire to die, but can't; nor can they find any means to put an end to this miserable and wretched life, but they must continue in sorrow and trouble without any hopes of end. Thus they described their thoughts of a future state, either in heaven or in hell, according to their notions of both. I then turned my discourse and asked them, what they thought of a good spirit that was present with them in their mind? (finding they had no notion of Christ, as to his bodily appearance) they readily acknowledged, that a good spirit attended them, and did reprove, or make them sorrowful when they did badly. They likewise did believe the bad Monettay, or Devil, did persuade them in their minds to evil, and the more they strove against the Devil, and prayed for strength by and from the good and great Monettay, the more they prevailed over these evil and wicked temptations of the Devil in their own minds, which had, they said, no power to lead them into evil, but by their own consent; nor could do them any hurt if they did not yield to his alluring and deceitful tempta tions. I further enquired, if all the Indians were much of the same mind in these matters? but they could not resolve me. I also enquired, whether any amongst them were looked upon as inssructors, more than others? They said, no; but the head of every family ought to do their best endeavors to instruct their families, but it was neglected; yet they retained the practice of coming all together once in a year, and the elder did advise the younger, what their parents and elders had told them, and thus they transmitted the knowledge of former things from one generation to another, by having them repeated in these assemblies. Here our conference ended: and as I could treat them with some refreshment, I did, which they thankfully received; and we parted in great friendship and love, after a stay of one night and almost two days. [To be continued] [Selected for the Intelligencer.] CLONMEL, 1788. It is a favor that the best root needs no great profession or specious words to nourish it; it is not strengthened by a multitude of luxuriant branches, though if it be alive, it will discover itself by little buddings, blossomings, and fruit. Whilst therefore we are not unprofitably anxious, in time of winter, for that which is not to be had, neither let us be too unconcerned, when the full time is come for the manifestations of the life of the tree, nor count them of little value; but cherish and protect them, lest some indiscreet hand, or spirit in ourselves, should rub off that wherein is hiddenly contained the choicest fruit, and so render the coming of Spring and the 1 genial influence of the Sun of righteousness, in- | the dark and gloomy passage. She afterwards effectual to us. Many cautions are necessary intimated that she "saw brightness beyond it." under this simile; for even when a tree bids fair In the evening she thus addressed her brother for profiting and enriching those who possess it, T.'s wife: "Dear sister, I have often thought if that which is to produce in the fulness of time, of thee, perhaps more often than other of my be gathered before it is ripe, it sets the teeth of connections. I have felt for thee in some of the eater on edge, and causes the tree to be evil thy conflicts, and now I affectionately entreat spoken of. Thus, on many hands, dangers thee to be more exemplary in thy dress and in occur to us, in the conduct of our gifts, in reli- thy house and furniture, not looking to the world, gious and civil departments. How needful it is, nor regarding the speeches of thy former acthen, to ask wisdom, where it is to be had, and quaintance, should they say, 'thou art grown to use it when we have it; and also to cultivate very plain and art not fit for them to visit.' that prudence which is her sister in service, and which often opposes plans of our own continuing. These are sentiments, which though thrown out to you, tend to shew me where, and how, I often miss my way; and excite me to review the consideration of that merciful kindness, which is sometimes extended to us in a very low estate; when in our own eyes we seem most undeserving of that help which can alone lift up our heads in hope, when the floods of affliction prevail, and the billows pass over us. May we deepen in our experience of the Lord's fatherly dealings with us; that so, approving ourselves more and more babes in Christ, our knowledge of the mysteries of the kingdom, may be pure, and of that preserving nature that never puffeth up. SARAH GRUBB. SOME ACCOUNT OF ESTHER LEWIS, FORMERLY 1st mo. 25th, 1795.-Being the first of the week, Deborah Darby and Rebecca Young, who visited her several times, called after the morning meeting when she was in her chair. They each took their seats beside her, and a peaceful, solemn silence ensued for a short space, when D. D. addressed her in sweet expressions of near unity and Christian fellowship and expressed an undoubted prospect that her work was nearly ended, and that her admission would be sure, where all sorrow ceases. Afterward R. Y. kneeled in supplication, and the invalid, being unable to stand, in an affecting manner joined therein, by kneeling by the side of Rebecca, who, taking her by the hand, prayed earnestly, that she might be strengthened to finish her work and to reveal the whole counsel of God, that her way might be clear before her, and her admission sure, where the morning stars sing together and the sons of God shout for joy. 1st mo. 26th.This day she was so low that it was difficult for her to speak, but the state of her mind was evidenced by the following expressions feebly uttered by her. "I am longing for my Father to make all ready and take me to himself," praying that he would not forsake her in this time of close and pinching trial, but graciously conduct her through I have often thought, in some of my secret retirements, what an extraordinary woman thou would make, if thou wert faithful to what is made known to thee. Thou would feel great joy and peace if thou would but give up. Time is short, and I hope when the last conflict comes thou mayst have nothing to do, but hear the welcome sound, enter thou into the joy of thy Lord.' Great things are expected of thee, for thou art wonderfully blessed beyond many. Thou hast affluence, a tender husband, and hast been marvellously raised from a very low state of health, and what is it all for, but that thou should enquire, What shall I render unto the Lord for all his benefits?' Let me again entreat thee to be exemplary, and not delay the called for sacrifice, for the longer it is put off, the harder it will be to yield. Cast the world behind thee, for if thou looks out at it, thou wilt be gone. My own want of faithfulness has occasioned great conflicts for these many months, though at times light would break forth. I believe, had I been more faithful, my passage would have been made easier." 1st mo. 28. She desired that those present might be still, and endeavor to feel that which her soul was travailing after, according to her little strength. And then after a short pause, said, "I know you, I know you all. This day I feel a little revived in my mind; I was very low yesterday, but I now trust I shall be favored with patience and resignation. If the Sustaining Arm is but underneath, it is all I care for." In the afternoon her three brothers, sister Gilpin and her daughter and H. F., Jr., being in the room, she seemed under a lively engagement on their behalf, addressing them nearly as follows: "I have been solicitous on your account, that you may be careful to live in love, and be so united as to become as one band in the bond of peace, strengthening and sympathizing with each other. This is a badge of discipleship. In order to promote this love, more frequent calls, if not visits, will show forth a concern for each other's welfare, and may draw down the divine blessing on your several families, so that nothing will be able to scatter you. I have been earnestly solicitous that you might improve your remaining time more faithfully than I have done, for I should have been a very different woman |