Thou art his keeper; and if thou didst read

Less of man's works, and more of God's own truth, Thou wouldst employ thy wondrous powers to plead For suffering nature and neglected youth.

"Am I my brother's keeper?" hiccups he

provided the Porte will accept the Vienna note, simple and unaltered.

The Sultan continues to take measures for defence. The Turks are excited to the wildest enthusiasm, and are with difficulty restrained from commencing hostilities.

On a special demand from the representatives of the four great Powers, the Sultan consents to postpone issuing his contemplated manifesto to his people. The manifesto is said to be couched in very warlike language, and to amount, in fact,

Who drinks and smokes his precious hours away;
Thou art, thou art; and thou the proof wilt see,
When health, and strength, and hope, and life decay!
Ye who behold the young on folly's flood,
Haste to the rescue, lest the fearful sound,
Both of your brother's and your sister's blood,
Should "cry to Heaven against you from the to a declaration of war.
ground!"

J. P.
English Tract.

ENGLAND. The weather in England and Ireland was rather unfavorable, and breadstuffs had advanced a trifle. The Liverpool cotton market was still further depressed.

The Cholera was spreading in England, and had made its appearance at London and Liverpool. Over 150 deaths from this disease had occurred at New Castle.

FRANCE.-The Emperor had returned to the capital. In consequence of the financial measures of the Government, the French funds had again declined. A further rise in the price of corn had taken place.

SPAIN.-The Valencia raisin crop will be deficient, in consequence of rains at the period of gathering. The question of the reception of Pierre Soule, the American Minister, had been discussed by the council of ministers. It was understood that he would be received, although an opposite course had been advocated by several journals. Queen Christina left London for Paris on the

9th ult.

ITALY.-The sentence of the Council of War

Notwithstanding these threatening appearances a hope of preserving the peace, is still cherished by the four great Powers.

The Emperors of Austria and Russia, and the King of Prussia, were to have an interview at Olmutz, on the 23d ult. The meeting was supposed to be for the purpose of deciding on the Turkish question.

INDIA AND CHINA.-The overland mail from In

dia had been telegraphed to London. The dates from Bombay are to the 12th, and from Hong Kong to the 23d of the 7th month. Famine was prevailing in India, and the country was overrun with locusts. The Cholera was ravaging U. India.

The accounts from China state, that the revolutionary party had not changed its position. The Tartars had failed in an attempt to capture the city of Amoy.

BUENOS AYRES.-Late accounts from Buenos Ayres state, that this province had become entirely tranquil, and that business was reviving.— Urquiza remained quietly at Entre Rios.

VENEZULA. The revolutionary troops had nearly all submitted to the power of President Monagas, giving the brothers a temporary triumph. It was believed, however, that their government would not long continue to exist.

foundland has almost entirely failed in conseNEWFOUNDLAND.-The Potatoe crop of Newquence of the rot. The fishery has also turned famine among the poorer classes during the comout badly, and great fears are entertained of a ing winter.

FISHING GROUNDS.-A number of fishing vessels, against 64 persons implicated in the late insurrec-with their crews, were lost on the northern side tion, has been published. Twenty were con- of Newfoundland during a terrible gale, on the demned to death, and the others to confinement in 15th ult. The harbors of Prince Edward's Island irons for longer or shorter periods. All are held were filled with American fishing vessels, all of accountable for the costs, and the reparation of which have had little success. They intended makthe damages caused by the revolt. Marshal Ra-ing another attempt when the gale should subside. detzky commuted a number of the punishments, and the Emperor subsequently pardoned several of the culprits, and ordered that none of the capital sentences should be executell.

HUNGARY.-The lost jewelry of Hungary which had been supposed to have been stolen by the Austrian government from Kossuth and his ministry, has been found buried near Orschora. It consists of the Hungarian Crown and Insignia and the Cloak of St. Stephen. The latter was almost destroyed by dampness.

RUSSIA AND TURKEY.-News had reached Paris that the Russian Cabinet has refused to accept the modifications demanded by the Porte. The Czar, it is said, agrees to evacuate the Principalities,

DOMESTIC.-The yellow fever continues to decrease at New Orleans. For the twenty-four hours ending on the morning of the 29th ult., thirteen deaths by the fever were reported. No abatement, however, has taken place in the river towns, and in those of the interior of Louisiana and Mississippi.

Serious difficulties are reported to have occurred between the forces of the United States and those of Mexico, in the Mesilla valley.

At a meeting of the Pacific Rail Road Company, held in New York, on the 29th ult., $43.000,000 worth of stock were subscribed by 57 persons, from all parts of the Union.

FRIENDS' REVIEW.

VOL. VII.

A RELIGIOUS, LITERARY AND MISCELLANEOUS JOURNAL.

PHILADELPHIA, TENTH MONTH 15, 1853.

EDITED BY ENOCH LEWIS.

PUBLISHED WEEKLY BY SAMUEL RHOADS,
No. 50 North Fourth Street,
PHILADELPHIA.

Price two dollars per annum, PAYABLE IN ADVANCE, or six copies for ten dollars.

Postage on this paper, when paid quarterly or yearly in advance, 13 cents per annum in Pennsylvania and 26

cents per annum in other States.

SOME ACCOUNT OF THE RISE AND PROGRESS OF
THE SOCIETY OF FRIENDS IN NORWAY.

No. 5.

Tasted, both of Stavanger, were added to their little community.

Some time after this, Enoch Jacobsen got access to a Danish copy of Robert Barclay's Apology for the true Christian Divinity, as professed by the Society of Friends; a book which, under ings of many, and carried conviction to their the Divine blessing, has opened the understandhearts. By this book, he discovered that there must be a people in England who were influenced by the same religious views and feelings as himself. By a little enquiry, they got to hear of some of the Friends belonging to the meeting at Rochester. To one of these, by the help of a Dictionary, Enoch Jacobsen wrote a letter; soon after which, they received a visit from them. They could not, then, at all converse intelligibly with each other; yet, by signs, in love and friendship, they understood a little of each others'

Perhaps we cannot better introduce the following pages to the reader, than by noticing a few brief memorandums supplied by our dear Friend, Elias Tasted, of Stavanger, who was an eye-witness of several of the events which he de-feelings. scribes, being himself one of the persons confined for some years on board the prison-ships at Chatham. The document is entitled

"An Account of the Awakening in the Truth, which took place amongst the Danish and Norwegian Prisoners of War in England, from the Year 1807 to 1814."

The individual to whom they had addressed the letter, in company with William Rickman, an aged minister, paid them several visits. They were also visited by Frederick Smith, of Croydon, and William Martin, of Lewes, and other ministers of the Society.

On one of these occasions, by permission of the officers on board, they held a meeting for worship in a little chamber, where there were assembled twelve persons from Norway and Denmark, all prisoners, and of similar religious views. Through Divine condescension, this proved a heart-tendering, contriting season, though, none of them understanding English, they could gather but little of the religious communications delivered amongst them by the Eng

In the latter part of the year 1811, Enoch Jacobsen, a young man from Stavanger, was, by the Spirit of Truth, awakened to see his dangerous and forlorn condition, by which visitation he was bowed down in deep sorrow over his past careless course of life, whilst making profession of Christianity; and, through the powerful convictions of the Holy Spirit, he was led to see the emptiness of mere forms, and was constrained to forsake all the outward professions of religion.lish Friends. He was then a prisoner of war on board the Bahama, in Chatham river. He had, however, his attention turned toward one of his fellow prisoners, named A. Andersen, of Stavanger, who was one of the people called Hougeians, or Saints, with whom he had some conversation and intercourse. He and his companion, with some others, were soon after removed to another prison-ship, called the Fyen; there being then six hundred men on board her. Here, for a season, they were treated with scorn and derision, on account of their circumspect conduct, and steadfast walk in the fear of God. Soon after their removal, Knud (Canute) Halversen and Elias

In the year 1813, they had a most acceptable visit from that worthy man and laborious servant of the Lord, Stephen Grellett, of North America, but a native of France. He was accompanied by W. Rickman and others. By permission of the officers, a place was prepared for a meeting on the quarter-deck, to be held on the first day of the week. The officers were present, and as many of the people as the place would accommodate. This proved another refreshing season. Three testimonies to the truth, as it is in Jesus, were delivered; and the opportunity was concluded in prayer, thanksgiving, and praise to the Lord, for this heart-tendering season.

Elias Tasted remarks, "We began to hold silent meetings before the Lord, previous to our knowing anything of the manner in which Friends in England hold their meetings, and were almost strangers to their writings. At first, we got a little room to meet in, where only three persons could sit at once, until we took our little cabin in the ship for our public meeting place, which was in the view of all the prisoners, who now seemed very kind to us, though previously they appeared to hate us. It then seemed as though the truth had more power over our outward than over our inward enemies.

"In the latter part of our captivity, we were about thirty persons, Danes and Norwegians, who professed with Friends. We held our meetings for worship thrice in the week; but there was seldom any instrumental ministry amongst us."

are also inserted by permission of the Meeting for Sufferings.

The first individual who appears to have embraced the principles of Friends, as far as has yet been discovered, was Enoch Jacobsen, of Stavanger, who was born there about the year 1790. His father was a carpenter. When he was eleven years of age, he was apprenticed to an apothecary, with whom he remained about five years, when he felt an inclination to go to sea. On the 4th of the 10th month, 1808, without the consent or knowledge of his parents, he went on board the Havneren, a privateer, which soon put to sea; but they were out but three days, when they were captured by a British frigate, the Ariadne, and taken to Leith harbor, in Scotland, where he was imprisoned. In a letter to a Friend, dated on board the Fayen prisonship, then at Chatham, he thus describes his feelings on the event:

In the year 1814, when the time of their release came, they were sent home to their own country, and were separated and scattered into several different localities. Of those who went "I am grieved to write this; but I hope all is to Christiansand and to Tronhjem (Drontheim), past, and that I have witnessed forgiveness, even little is now known. Of the little company who as the Apostle says, 'Ye are cleansed.' When I settled at Christiania, there will be found further had been about three years in the prison in Scotnotice in the ensuing pages. The four who set-land, I was removed hither. tled at Stavanger began to bear a faithful testi- "This voyage, when I was taken prisoner, was mony against the world and its spirit. They the first time I had been at sea, and I had no were poor, and despised by many, and were thought yet as to what would become of my soul obliged to hold their meetings for worship some- when I leave this state of existence; but I times at one place, and sometimes at another, dered after my bodily senses, and thought that none possessing a house of their own. surely I was a Christian, and that I was alivebut I was dead.

Several of the Society of the Hougeians were, for a time, very kind to them, and sometimes attended their meetings for worship, until there arose a difference of opinion between Enoch Jacobsen, of Christiania, and Hans Neilsen Houge. Then the latter wrote to his friends at Stavanger, advising them to have nothing to do with the Quakers; and thus they became quite separated, which tended to the preservation of Friends.

In the attempt to trace the rise and progress of Friends in Norway, it has been expedient to have large recourse to the correspondence which they have maintained with Friends in England, in the absence of personal intercourse or oral communication. The translations of some letters or other documents which they have attempted, or their own letters when they have written in English, though the sense intended may generally be safely gathered, yet, in most cases, the language has required considerable correction, in order to adapt it to the English reader. In many instances, their own phraseology is so simple and full of meaning, that it has been retained.

The journals of those Friends who have visited them, have been freely used; as that of William Allen, who, in company with Stephen Grellett, paid them a visit in the year 1818; and that of Thomas Shillittoe, 1821. Also, a paper has been furnished by Isaac Sharp, who visited them, in company with E. O. Tregelles and John Budge, in 1846. Two or three papers

wan

"I continued so for a time, when the Almighty was pleased to convince me that it was not the way to become a true Christian, so long as I followed such a course; but that a man must witness repentance, and become a new creature, in order to witness salvation and eternal peace in Jesus Christ."

He further adds, "Dear brethren, I will now in short tell you how wonderful and impenetra ble the ways of God are. His goodness and his mercy are so wonderfully great, that He would guide me in the right way. I, who am so young, and have sinned so much, He would lead me in the right way, and not suffer me to be overcome of evil, if I would but follow his commands. You may see that I am not a learned person. do not know when I have read the Holy Bible, and it is but lately that I have obtained a Testament; but I now read in it often, and have need to do so."

I

|
He then expresses the difficulty he had in un-
folding his views to them, for want of a
knowledge of the language. He adds,-

better

"I believe as you are led and guided by the Spirit of truth, that you will rejoice with me for the great grace that I have lately received of the merciful God; and my wish is, that both you and I may remain faithful unto the end, and sacrifice ourselves to the Almighty, with all our hearts and minds, for the sake of Jesus Christ, who came to save perishing sinners, and to show

of our meetings, sometimes under circumstances | pressed it, raised above himself and above the of difficulty; but during the latter part of her life she was often deprived of this privilege, being much confined to the house by infirmities consequent upon advanced age. She often regretted this; yet it was borne with patient resignation. Her last illness was not long; and we believe her mind was stayed upon that Rock which is a sure foundation. She often uttered short sentences of praise and thanksgiving, many times saying that "her soul magnified the Lord for his goodness," and that "her Saviour was all in all to her." Thus, her friends have the consoling belief that He who had been with her, and watched over her all her life long, did not forsake her in the hour of need; and that her end was peace.

PIETY AMONG THE INDIANS.

world, and felt that his heart had undergone some great change; the hardness and badness he had so long groaned under, were taken away; it had now become soft and good; he found so much love to prevail in it to all men, that he thought he could bear with their revilings and abuses without resentment; appearing sensible, that as the hearts of all men were bad and hard till God made them good, the ill usage he received from them proceeded from the same evil seed under which he himself had so long groaned. This sense of the corruption of human nature, accompanied with a constant application to his Maker to take away the badness and hardness of his heart, and make it soft and good, was what he called religion; and what, upon feeling the power of God to his comfort, he was concerned to exhort his brethren to seek the experience of in themselves. And further said, that under this dispensation he was made sensible the spirit of religion was a spirit of love, which led those who obeyed it into love to all men; but that men not keeping to this spirit of love, an opposite spirit got entrance into their hearts; that it was from hence all those disorders arose which so much prevailed amongst men. He was also sensible there was still an evil spirit laboring to get the mastery in his heart, in opposition to the gospel spirit; but that those who had been visited by a power from God, and were obedient to the degree of light and love he was pleased to favor them with, would be more and more strengthened and established therein. He had also a prospect of the necessity of that baptism of spirit and fire, which the scriptures, and the experience of the faithful in all ages, testify every true disciple of Christ must undergo; whereby, through mortification and death to self, the root of sin is destroyed. This he described by the prospect he had of something like as an outward fire would be to the natural body, which he must pass through in order to attain to that purity of heart he desired. He further observed, that whilst he was anxiously beholding this fire, he saw a very small path close to it, by walking in which he might go round the fire, and the painful trial be avoided. This he understood to represent the way by which those who were esteemed wise had found means to avoid that probation they ought to have passed through, and yet retained a name amongst men, as though they had been purified by it.

Amongst the many instances tending to prove the universal operations of divine grace on the human heart, a particular one appeared some years ago among a number of Indians in the province of Pennsylvania. These people were very earnest for the promotion of piety among themselves, which they apprehended to be the effect of an inward work, whereby the heart became changed from bad to good. When they were solicited to join other Indians in the war against the English, they absolutely refused, whatever might be the consequence to themselves, even if the fighting Indians should make slaves, or, as they expressed it, negroes of them, rendering this reason for it, that when God made men, he did not intend they should hurt or kill one another. Upon being further conversed with respecting their religious prospect, he who had been the principal instrument in raising them to a sense of good, gave, in substance, the following account:-That being, by a particular providence, brought under difficulty and sorrow, he was led into a deep consideration of the state of things in the world; when, seeing the folly and wickedness which prevailed amongst men, his sorrows increased. Nevertheless, being impressed with the belief that there was a great power who had created all things, his mind was turned from beholding this lower world, to look towards him who had created it, and strong desires were begotten in his heart for a further knowledge of his Creator. He was then made sensible that evil not only prevailed in the world, but that he himself partook much of its bancful influence, and he at Thus this Indian, untaught by books, and last found his own heart was bad and hard. Upon unlearned in what is called divinity, through the this, great dejection and trouble seized his mind, inshining of the light of Christ on his underwith an inquiry, what would become of his soul? standing, explains the mystery of godliness in In this situation he cried unto that powerful Be- a plain and sensible manner, showing that true ing who, he was sensible, had made the heart of religion remains to be the power of God to salman; and after a long time of sorrow and perse-vation, changing and purifying the heart, and verance in seeking for help, God was pleased to bringing it into true contrition and a submissive reveal himself to his mind, and to put his good- resignation to the will of God. This has ever ness in his heart. He found he was, as he ex-' been found to be the effect of its operation on