Library 
 
 
 of 
 
 
 HIGH STREET FRIENDS' MEETING 
 
 1 tmm 
 
 West Chester, Pa. 
 Accession No. SO^. . . . ShelJ No. -<f^f . ff."^ ' 
 
The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924082993308 
 
CORNELL UNIVERSITY LIBRARY 
 
 3 1924 082 993 308 
 
 INCIDENTS 
 
 ILLUSTRATING THE 
 
 DOCTEINES AND HISTORY 
 
 Society of Friends 
 
 By JOSEPH WALTON. 
 
 PHILADELPHIA: 
 
 FRIENDS' BOOK STOEE, 304 AECH STEEET. 
 1897. 
 
Wm. H. Pile's Sons, Printers, 
 422 Walnut Street., 
 
PREFACE. 
 
 The present volume is the result of sundry excursions in 
 the wide field of Quaker literature, in which the author has 
 found much that was interesting to himself, and very in- 
 structive; and which was attended with a degree of spiritual 
 life, that seemed an evidence that it was written under a 
 measure of Divine influence. Without undertaking to give 
 a connected history of the Society of Friends, he has gath- 
 ered some fruits and flowers from this rich garden, with the 
 hope that they may prove acceptable to his readers and en- 
 courage them to make fur^er explorations for themselves. 
 
CONTENTS. 
 
 CHAPTER I. 
 RISE OF THE SOCIETY OF FRIENDS. 
 
 PAGE. 
 
 The Lutheran Reformation — Reformation in England under 
 Henry VIII., only partial — Persecution generally approved — 
 William Penn's declaration of the Testimony of Friends- 
 George Fox's declaration — Francis Howgill's Testimonies to 
 Christ as our Saviour — Thomas Wilson's experience — George 
 Fox's early labors — Openings on his mind— J. G. Whittier's 
 revelation — George Fox's message — Meeting at Firbank- 
 chapel — George Fox's sermon at Ulverstone — Divine power 
 accompanied his ministry — -Sent a prisoner to London — Inter- 
 view with Oliver Cromwell— Francis Howgill and Edward 
 Burrough's labors in London — Edward Burrough and the 
 wrestler — Edward Burrough's death — John Camm and John 
 Audland at Bristol— Divine power the secret of Friends' suc- 
 cess, 9 
 
 CHAPTER II. ' 
 
 CHARGES AGAINST FRIENDS. 
 
 Witchcraft — Elizabeth Bathurst's explanation — Witchcraft 
 panic — Blasphemy — George Fox's trial at Lancaster — Anne 
 Camm's trial — Refusing to swear — Oaths tendered as a snare 
 — George Fox's defence of not swearing— Refusing to pay 
 tithes— Cruelty of the priests — George Fox's reproof of a 
 priest — Samuel Bownas' declining to receive pay for preaching 
 — Extravagant seizures — Robert Barclay on tithes — History 
 of tithes — The Ranters— Robert Jordan's trial in Virginia, . 36 
 
Vi CONTENTS. 
 
 CHAPTER III. 
 WORLDLINESS. 
 
 PAGE. 
 
 Use of " Thou and thee"— Insincere expressions— Hat honor- 
 Robert Barclay on titles of honor— George Fox before judge 
 Glyn — Case of John Kinsey — Rule of court that Quakers may 
 keep on their hats in court — Plain dress — John Fothergill's 
 experience — John Smith's testimony — John Banks — Joseph 
 Pike— William Jackson — James Emlen— Mode of wearing 
 hair— Gilbert Latey and Charles II. — Ruth Anna Rutter— 
 Thomas Story and a toast — Gilbert Latey refusing to orna- 
 ment clothing in the way of trade— The bishop's advice as to 
 consistency — Charles Marshall's description of early Friends 
 — Thomas Chalkley's letter to a schoolmaster— Joseph Pike 
 refusing a speculation — John Barclay's explanation of Friends 
 becoming peculiar — Thomas Chalkley reproving a swearer — 
 Thomas Chalkley and card playing— Unprofitable reading — 
 Preservative effects of plainness — Thomas Eliwood's suffer- 
 ings—Samuel Neale's gunnings— John Thorp's singings — 
 What John Browning saw in the old tobacco house — John 
 Browning and the grave stones— John Roberts cannot plead 
 for grave stones — Consecration of burying-places — William 
 Edmundson's concern to keep under the discipline of the 
 cross 62 
 
 CHAPTER IV. 
 
 CONVINCEMENT. 
 
 Effected by Divine power— Robert Barclay's experiences — Jane 
 Fenn's experiences—David and Grace Lloyd moved to take 
 care of her — George Whitehead's convincement — Samuel Bow- 
 nas — Thomas Thompson convinced under the ministry of Wil- 
 liam Dewsbury — Thomas Wright — Samuel Crisp convinced 
 by Barclay's Apology— David Ferris finds a living people on 
 Long Island— Edward Andrews burying a bone— Stephen Crisp 
 — Richard Davies helping his master in a dispute — Christopher 
 Healy at a Friends' meeting— Christopher Healy refusing to 
 repeat the catechism— Mildred Ratdiff and John Woolman's 
 Journal — " What is it that condemneth me when I do evil?" 
 etc. — Thomas Story on the conversion of Indians — Thomas 
 
CONTENTS. vii 
 
 PAGE. 
 
 Story on God's mercies — Rebecca Travers arid James Naylor 
 — " Feed not on knowledge " — John Camra and Robert Willis 
 — John Fothergill — Thomas Story's remarkable visitation- 
 Christopher Story meets with Thomas Carleton— Isaac Pen- 
 ington meets with the Lord in a Friends' meeting — Chris- 
 topher Taylor convinced by a book of Isaac Penington— Visi- 
 tation to the children of Waltham Abbey School— Henry Hull 
 and tree struck with lightning— Aaron Atkinson reached at a 
 meeting— A visitation of Divine love about 1720, at Plymouth, 
 and North Wales — Tenderness overspreads a meeting at C. 
 Taylor's — John Finch IVlarsh in a family sitting — Thomas Car- 
 rington's prediction about George Withy — George Withy's 
 meeting at Washington — Claude Gay awakened by reading 
 the New Testament, .... ... 99 
 
 CHAPTER V. 
 DIVINE WORSHIP. 
 Taught by our Saviour at Jacob's well — Robert Barclay's de- 
 scription of — Preaching from prison gates— Hugh Robert's 
 mother — Giles Barnardeston — Persecution — Meeting in the 
 streets — Conventicle Act— Neale's testimony to Friends' zeal 
 —Outrages at Bristol— Faithfulness of the children— The 
 Lord's judgment on the cruel jailor — Prisons turned into 
 houses of prayer and praise— Robert Widder's sufferings — 
 Epistle from Newgate — E. Stirredge's experience — Prisoners 
 praising God— Peace and comfort in prison— Epistle from Wil- 
 liam Leddra— Isaac Penington's letter to Thomas Ellwood 
 — Edward Burrough's letter of encouragement— Their enemies 
 wearied out — Francis Howgill's prediction — John Burnyeat's 
 testimony— Meeting out of doors — Act for banishment — Futile 
 efforts to carry out said Act— William Bailey's address to 
 king's parliament — Fifth monarchy outbreak— Many Friends 
 imprisoned — John Richardson visits Nantucket — B. Barton 
 on silent worship— J. G. Whittier "The Quaker Meeting," . 155 
 
 CHAPTER VI. 
 COURAGE. 
 George Fox and Scotch warrants — The colonel who threatened 
 to kill the Quakers — Parts two men fighting — Francis Howgill 
 
VIU CONTENTS. 
 
 PAGE. 
 
 to Oliver Cromwell— George Fox's doctrines not derived from 
 the Independents — The clergy promoters of persecution — 
 ,Cromwell lived in an unsettled period— William Penn's testi- 
 mony that George Fox was undaunted — The secret of early 
 Friends' courage — Robert Widders before a Carlisle justice — 
 Barbara Blangdon's singing while whipped— Gilbert Latey 
 and sir William Sawkell— State of the jails— Richard Davies 
 and the jailor — Powers of the jailors — John Banks at Wicklow 
 —Ambrose Rigg, . . .... .197 
 
 CHAPTER VII. 
 
 FRIENDS AS ADVOCATES FOR CIVIL LIBERTY. 
 
 Trial of Penn and Mead— William Penn and J. Robinson — E. 
 Stirredge at Ilchester — E. Stirredge's warning to Charles II.— 
 E. Stirredge and officers who seized their goods— John Skein's 
 warning to the provost of Aberdeen — John Crook's refusing 
 to swear — Samuel Bownas in Long Island — Despotism in 
 New England — Friends faithfulness in bearing testimony — 
 Anne Audland — Richard Farnsworth — Miles Halhead at Ber- 
 wick—William Edmundson's visit to North Carolina — George 
 Fox's visit to North Carolina — Attending meeting — Joseph 
 Hoag— Dorothy Owen— Ellen McCarty, . . . .218 
 
 CHAPTER VIII. 
 
 COMMUNION WITH GOD. 
 
 William Edmundson's warning to Londonderry— George Fox's 
 foresight of Oliver Cromwell's death — Thomas Aldam's pre- 
 diction to Oliver Cromwell — George Fox predicts breaking up 
 of parliament — Wiliam Edmundson and Anne Gould — Wil- 
 liam Edmundson foresees famine— George Fox and a Judas — 
 Divine visitations — James Claypole relieved of a fit of stone — 
 Remarkable cures — Miles Halhead and Thomas Preston's 
 wife Miles Halhead's wife loses her child — Rebecca Scarlett 
 at Pittsburgh — John Richardson and a man guilty of evil- 
 John Banks' cure of arm— William Dewsbury's testimony — 
 Talken Corsten's wife's recovery— Thomas Story in a storm 
 — Woman warned to move her seat — Oliver Sansom fore- 
 warned of his imprisonment, 252 
 
CONTENTS. IX 
 
 CHAPTER IX. 
 MINISTRY. 
 
 PAGE. 
 
 George Fox at Firbank-chapel— The light of Christ, the seed 
 in all — Edward Burrough on ministry — William Penn on the 
 ground of ministry— Edward Burrough on early ministers 
 among Friends -Edward Burrough's own ministry — Mildred 
 Ratcliff' s sermon — Richard Shackleton on ministry— Joseph 
 loag's advice to old Methodists— George Fox in Wales — 
 William Edmundson in New England — Andrew Jaffray's ex- 
 perience in prison— Samuel Bownas at Jedburgh — Barbara 
 Everard's ministry — Thomas Brown's ministry — London 
 Yearly Meeting in 1675 — Thomas Scattergood preaching to the 
 blacks at Augusta— Princess Elizabeth, of the Rhine— Samuel 
 Bownas preaching with a Bible in his hand — Free ministry — 
 Thomas Salthouse unwilling to receive help from the Quar- 
 terly Meeting— Samuel Fisher resigns his living— Religious 
 concerns— Elizabeth Webb— Hannah Gibbons— Ruth Anna 
 Rutter's visit — Family visits of Ann Branson— Henry Hull — 
 Advices respecting family visits — Joshua Brown on silent 
 mefetings— John Griffith— Peter Andrews— Testimony of a 
 stranger — Peculiar concerns— Sarah Lynes — Thomas Shilli- 
 toe visits drinking saloons in Dublin— Isaac Penington on 
 early ministers among Friends— William Dewsbury's call to 
 service— Elizabeth Stirredge's call— Susanna Hatton— Mary 
 Dudley— Mary Capper— Stephen Grellet— Ann Mercy Bell's 
 visit to the markets— John Crook— Joseph Hoag, . . .279 
 
 CHAPTER X. 
 DOCTRINAL. 
 John Burnyeat— Francis Camfield— Robert Barclay— William 
 Penn — Barclay's Apology— Thomas Story — Thomas Ell- 
 wood's account of George Fox— Daniel Wheeler— William 
 Savery — George Fox 322 
 
 CHAPTER XI. 
 LOVE OF THE BRETHREN. 
 
 PAGE. 
 
 Friends offer to go to prison as substitutes— Similar offer on be- 
 
X CONTENTS. 
 
 PAGE. 
 
 half of George Fox— Thomas Ellwood in jail— John Thomas 
 as high constable— Pleading for sufferers— Gilbert Latey— Dr. 
 John Fothergill— Betty White— Meetings for discipline— John 
 Steel's testimony— Charles Marshall— Slaves in Barbary- 
 Lucy Chopping, 342 
 
 .- CHAPTER XII. 
 
 PERSECUTION. 
 
 William Leddra— Mary Fisher— Mary Dyer— William Robinson 
 — Marmadulce Stevenson— The King's missive— How the wo- 
 men went from Dover— Sewel's statement— Divine support 
 under suffering— Forbearance of sufferers— State of prisons — 
 Elizabeth Braithwait — Alexander Jaffray — Richard Farns- 
 worth — Francis Howgill— William Bailey— Thomas Stordy — 
 William Dewsbury— Robert Lodge— Robert Barclay — Stephen 
 Crisp— Charles Marshall— Thomas Loe — Thomas Camm— 
 Christopher Healy— Deborah Bell— Job Thomas — Samuel 
 Emlen— David Barclay, 382 
 
 • CHAPTER XIII. 
 WAR. 
 Richard Seller— Thomas Lurting — Edward Burrough on war — 
 John Richardson at Barbadoes — Friends during the French 
 and Indian war — Friends during the Revolutibnary war — Ban- 
 ishment of Friends — Sufferings for refusing to fight — Free 
 Quakers— John Clibborn— The Irish Rebellion in 1798— Nan- 
 tucket— William Rotch— Friends at Dunkirk in France— Jos. 
 Hoag and the General — Disownment for warlike practices — 
 Hugh Davids — John Pemberton in Virginia— Return of money 
 gained by privateers, 427 
 
 CHAPTER XIV. 
 
 DIVINE PROTECTION. 
 The Goff family in the Irish Rebellion— The latch string out — 
 Friends drafted in the war of the rebellion— North Carolina 
 Friends — Joshua Evans during the war with France — Moses 
 Sleeper in the Revolutionary war — Friends captured by priva- 
 teers—William Reckitt— Friendly Association, . . . 484 
 
CONTENTS. Xi 
 
 CHAPTER XV. 
 SLAVERY. 
 
 PAGE. 
 
 Protest of Germantown Friends— Growth of anti-slavery feel- 
 ing—John Woolman— Minutes of 1798— Jacob Lindley— Hen- 
 ry Hull— Joseph Hoag— William Savery— Thomas Shillitoe 
 — Thomas Shillitoe and the slave dealer, .... 535 
 
 CHAPTER XVI. 
 SEPARATION. 
 The treasure in earthen vessels— James Naylor— John Perrot— 
 Healing the breach— George Keith— Separation in Ireland- 
 Hannah Barnard — Separation of 1827, 554 
 
 CHAPTER XVII. 
 
 PRAYER, MEETINGS, ETC. 
 
 John Barclay on prayer— Isaac Penington— James Backhouse 
 — Jacob Lindley— Silent iVleetings — Robert Barclay — Joseph 
 Oxley — Christopher Story— William Penn at Herwerden— 
 James Backhouse — Joshua Evans— John Parrett— John Ash- 
 ton — Stephen Grellet — Isaac Penington on the Scriptures — G. 
 Whitehead— Samuel Bowmas— Thomas Story on baptism — 
 Samuel Bownas at Newbury — Marriage — Richard Davies — 
 Robert Barclay to Christian Molleson— John Croker— De- 
 clension— Green's history — Abbey and Overton— John Hunt • 
 — Deborah Bell^Thomas Story — Ann Jones — Oliver Paxson 
 — Dreams — Self — Isaac Hornor — Isaac Jackson — Samuel 
 Fothergill— Quaking and trembling-business meetings, . 564 
 
 CHAPTER XVIII. 
 BIOGRAPHICAL. 
 Robert Barclay's apology— George W. Read— Testimonies to 
 Barclay's apology — Samuel Fothergill — Rebecca Hubbs — Wil- 
 liam Williams— Mildred Ratcliff— Weak-minded Christian — 
 Thomas Shillitoe — Peter Gardiner — Anthony Purver and his 
 translation of the Bible — George DiUwyn — Samuel Fothergill 
 — William Hunt— John Woolman —Daniel Wheeler— Our gal- 
 lery — Jacob Lindley— Thomas Shillitoe -A Catholic bishop — 
 
XU CONTENTS. 
 
 PAGE. 
 
 Jacob Lindley— Christopher Healy and the dancing party- 
 Christopher Healy and Ruth Ely— Denying the existence of 
 the devil— Early trials of Christopher Healy— Betrayed into 
 irritability — Conversation with Paul Todd — At a meeting in 
 New York State 608 
 
 CHAPTER XIX. 
 LETTERS. 
 
 Ellen Evans— Samuel Fothergill to Ellen Evans — Samuel Foth- 
 ergill to Joseph Baicer, Jr. — George Fox to Friends — Samuel 
 Fothergill to Gilbert Thompson — Francis Howgill to Friends — 
 William Leddra's epistle — Samuel Grubb to Richard Shacitle- 
 ton — Thomas Story — Testimony of Friends in Pennsylvania 
 to Wm. Penn — Elizabeth L. Redman's visit to a slave dealer 
 — James Backhouse in a storm— John Carter reviving Spring 
 iVleeting — How John Parker became a Quaker — A brand 
 plucked from the burning— Jonah-like— Grace at table— The 
 
 . way to Salvation — Fruits of Disobedience — She is asleep — 
 Severe reproof — Splitting wood — Leonard Fell— Benjamin 
 Bangs — Sheep without a shepherd — Unguarded expressions- 
 William Jackson's dream— Job Scott in a storm— Thomas 
 Shillitoe's dream— Ebenezer Worth and a liquor seller— John 
 Evans' suit— John Crook — Joseph Hoag 670 
 
 CHAPTER XX. 
 
 SOCIAL AND CONVERSATIONAL. 
 
 Charity does not impovCT^h — Quakers and the kingdom of 
 Heaven— Elias Hicks aoeliever in Tom Paine— Caught in a 
 storm— Mary Knowl«on baptism— John Churchman and the 
 barber — March of refinement— My psalm — The Friend's burial 
 — John Parker keeping up the fences— May Naftels' lines 
 — Sarah Cresson— The deserted meeting house — Social con- 
 versation — An evening's conversation — Benjamin Lay and 
 Captain McPherson — John Brown — The neglected call— 
 Sarah Lynes Grubb at Bath — Thomas Ellwood — Mary Davis' 
 visit to North Ashburn homes— Rachel Price— John Richard- 
 son—Tribute to departed worth — Samuel Fothergill's acknow- 
 ledgment—Samuel Neale's conversion, 716 
 
INCIDENTS CONCERNING 
 
 THE 
 
 Society of Friends. 
 
 CHAPTER I. 
 
 The history of the Society of Friends is necessarily con- 
 nected with the political history of Great Britain; and espe- 
 cially with the religious controversies which agitated that 
 nation. 
 
 The Reformation on the Continent of Europe of which 
 Martin Luther was the most prominent instrument, was an 
 effort to change certain corrupt doctrines and practices which 
 had become established in the church of Rome. But that in 
 England, in the time of Henry VEL, was more in the nature of 
 a political movement; and consisted principally in rejecting 
 the claims of the Pope to supremacy. Henry quarrelled with 
 the Pope, because the latter would not grant a divorce from 
 his wife Katharine of Arragon, whom he wished to put away, 
 so that he might marry Ann Boleyn. So he determined to sup- 
 press the papal authority in England, and induced the Parlia- 
 ment in 1532-1533, to pass an act prohibiting the payment to 
 the P-ope of certain moneys which had originally been granted 
 as an aid in maintaining forces against the infidels. Another 
 act prohibited any appeals to Rome, and directed that all causes 
 of a religious nature, as well as civil, should be determined 
 within the kingdom. This was followed the next year [1534] 
 by another act, which declared the king to be the supreme 
 
10 INCIDENTS CONCERNING THE 
 
 head on earth of the church of England, and that he was 
 clothed with full power to exercise spiritual authority and 
 jurisdiction. 
 
 This transference of spiritual allegiance from the Pope to 
 the crown was acquiesced in by the clergy generally, but the 
 monks were not so yielding. The king soon after appointed 
 a commission to examine into the condition of the monas- 
 teries, which were eventually suppressed and their endow- 
 ments confiscated. The colleges, chapels and hospitals, con- 
 sisting of secular priests, experienced the same treatment. 
 The number of monasteries dissolved is computed at six hun- 
 dred and forty-five, of colleges ninety, of chapels twenty-three 
 hundred, and of hospitals one hundred and ten. 
 
 Henry, in accordance with his despotic character, did not 
 hesitate to put to death those who refused compliance. The 
 laws at that time were very cruel and cruelly executed; so 
 that during his reign, seventy-two thousand persons are said 
 to have died by the hand of the executioner. 
 
 One of the royal " injunctions " was, that a Bible in Eng- 
 lish should be placed in every one of the regular places of 
 worship, so that the parishioners might conveniently resort to 
 and read it. A. W. Hone, of the Trinity College, Oxford, in 
 his work on the history of the English church says: "This 
 translation of the Bible was received with the greatest de- 
 light; people, instead of, as formerly, being obliged to read 
 it secretly in woods and retired places were now permitted 
 to read it openly; those who could afford it, bought the book; 
 sometimes several neighbors clubbed together and bought it 
 in common; many aged people learned to read, in order that 
 they might be able to read their Bible; the Bible became the 
 great topic of the day." 
 
 Although the tendency of this study of the Scriptures was 
 to undermine the authoritv of those false doctrines which had 
 
SOCIETY OP FRIENDS. 11 
 
 been held in the Church, and to pave the way for further 
 reformation, yet many of the old Romish errors were retained 
 by Henry Vm. and his advisors, such as the presence of 
 images in the places of worship, praying to saints and angels, 
 the observance of holy days, and of many rites and ceremo- 
 nies, a belief in purgatory, the necessity of confession, and 
 the benefit of absolution, the forbidding of priests to marry, 
 and the unreasonable doctrine, that in what is called the sac- 
 rament, there is present under the forms of bread and wine, 
 " verily, substantially and really combined and comprehended, 
 the very self -same body and blood of our Saviour Jesus Christ, 
 who was born of the Virgin Mary, and suffered upon the cross 
 for our redemption." Henry's belief in purgatory is shown 
 by the fact, that in his will, he left a considerable sum of 
 money to the monks of Windsor to be spent in masses for 
 his soul. " His great object was to free England from the 
 dominion of the Pope, and to establish his own supremacy; 
 any one who opposed him must suffer for it. He would burn, 
 and he actually did burn, on the same day (Seventh Month 
 30th, 1540), six people, three for holding the doctrines of 
 the Reformers; and three others, priests and doctors of 
 divinity, for upholding the supremacy of the Pope." 
 
 Historians state that the persecution under Queen Mary 
 was one of the chief causes which made England a Protestant 
 nation. Hone, who is strongly high church in his sentiments, 
 remarks: "The folly of religious persecution cannot be better 
 exemplified than in the history of the English church at this 
 period. Henry persecuted Romanists and Protestants alike; 
 Edward persecuted Romanists; Mary persecuted those whom 
 Edward favored; and we shall soon find Elizabeth persecuting 
 Romanists again. We nowadays talk about the ' bloody reign 
 of Queen Mary,' and so it was; so also were the reigns of her 
 father, her brother and her sister. It was a period when 
 
12 INCIDENTS CONCERNING THE 
 
 little notion of religious toleration existed; yet the reaction 
 of the public mind against the barbarity of burning goodly 
 people for their opinions was one of the causes which made 
 England anti-Roman." 
 
 AVTien Elizabeth ascended the throne, Parliament passed an 
 act restoring to the crown jurisdiction over the State Ecclesi- 
 astical — thus linking the church and the State — an act which 
 R. Barclay in his recent work on the "Inner Life of the 
 Religious Societies of the Commonwealth," says: "has en- 
 tailed on our country greater evils than either pen or tongue 
 will ever be able adequately to tell." By the act of uniformity 
 passed at the same time, " He who ventured to address his 
 Maker publicly in other language than that of the Book of 
 Common Prayer, was liable to severe penalties." 
 
 The new order of things was willingly submitted to by most 
 of the laity, and of the ninety-four hundred clergy there were 
 very few who refused to conform, and so loose their livings. 
 
 William Penn, in his preface to the Journal of George Fox, 
 after speaking of several stages in the great reformation in 
 the Christian church from the darkness and corruption which 
 at one time had overspread it, says: 
 
 The eternal, wise and good God was pleased in his infinite 
 love to honor and visit this benighted and bewildered nation 
 [England] with his glorious day-spring from on high; yea 
 with a most sure and certain sound of the word of life and 
 light, through the testimony of a chosen vessel. People were 
 directed to the light of Jfesus Christ within them, as the 
 seed and leaven of the kingdom of God; near all, because in 
 all, and God's talent to all: The gift and grace of God to life 
 and salvation that appears to all, though few regard it. God 
 owned his own work, and this testimony did effectually reach, 
 gather, comfort and establish the weary and heavy-laden. They 
 no sooner felt his power and efficacy upon their souls, but they 
 gave up to obey Him in a testimony to his power, and with 
 resigned wills and faithful hearts, through all mockings, con- 
 
SOCIETY OP FRIENDS. 13 
 
 tradictions, 'beatings, prisons, and many other jeopardies that 
 attended them for his blessed name's sake. 
 
 The more that which God required seemed to cross man's 
 wisdom, and expose them to man's wrath, the more God 
 appeared to help and carry them through all to his glory. 
 As God had delivered their souls of the wearisome burthens 
 of sin and vanity, and filled them with the good things of his 
 house, they went forth to all quarters of these nations to 
 declare to the inhabitants thereof, what God had done for 
 them. Their testimony was to the principle of God in man, 
 the precious pearl and leaven of the kingdom, as the only 
 blessed means appointed of God to quicken, convince and 
 sanctify man. They waxed strong and bold through faithful- 
 ness; and by the power and spirit of the Lord Jesus became 
 very fruitful; thousands in a short time being turned to the 
 truth through their testimony in ministry and suif erings. For 
 they were diligent to plant and to water, and the Lord blessed 
 their labors with an exceeding great increase, notwithstand- 
 ing all the opposition made to their blessed progress, by false 
 rumors, calumnies, and bitter persecutions ; so that they seemed 
 indeed to be as poor sheep appointed to the slaughter. 
 
 The rapid growth of the Society of Friends was due mainly 
 to the secret, Divine power of Jesus Christ, without which 
 there is no quickening and regenerating of dead souls. So 
 thoroughly convinced of this were those early ministers of glad 
 tidings, that they did not dare to pray or preach when they 
 pleased, but as Christ their Redeemer prepared and moved 
 them by his own blessed spirit, " for which they waited in 
 their services and meetings, and spoke as that gave them 
 utterance." Their fundamental principle was the light of 
 Christ within, as God's gift for man's salvation. " This," says 
 William Penn, " Is as the root of the goodly tree of doctrines 
 that grew and branched out from it." 
 
 George Pox has left the following testimony: 
 
 When the Lord God and his Son Jesus Christ sent me forth 
 into the world to preach his everlasting Gospel and kingdom. 
 
14 INCIDENTS CONCERNING THE 
 
 I was glad that I was commanded to turn people to that 
 inward light, spirit and grace, by which all might know their 
 salvation and their way to God; even that Divine spirit which 
 would lead, them into all Truth, and which I infallibly knew 
 would never deceive any. 
 
 In harmony with these declarations is that of Francis How- 
 gill, an eminent minister among our early Friends, who says: 
 
 God hath brought us forth in our age, to bear witness unto 
 Him, and unto that life, power and light, by which we are 
 quickened and raised out of the grave of sin and death, to 
 live unto Him, and serve Him in newness of life; and to con- 
 fess unto his holy name and power by which we are saved, 
 illuminated and directed. 
 
 While our primitive Friends were thus careful to call the 
 attention of the people to the transforming and regenerating 
 work of the spirit of Christ, yet they by no means ignored 
 the blessed effects of the coming and sufferings of the Son of 
 God, his Divine character and the atonement for the sins of 
 mankind wrought by Him. This is clearly shown by the fol- 
 lowing extracts from the writings of William Penn. 
 
 In an epistle to John CoUenges, he says: "I do heartily 
 Relieve that Jesus Christ is the only true and everlasting God, 
 by whom all things are made that are made in the heavens 
 above, or in the earth beneath, or the waters under the earth; 
 that He is as omnipotent, so omniscient and omnipresent, 
 therefore God." 
 
 In the invalidity of John Faldo's vindication, William Penn 
 says: " We are led by the light and spirit of Christ with holy 
 reverence to confess unto the blood of Christ shed at Jerusa- 
 lem, as that by which a propitiation was held forth to the 
 remission of sins that were past through the forbearance of 
 God, unto all that believed." 
 
 John Banks, another valuable minister among our early 
 
SOCIETY OF FRIENDS. 15 
 
 Friends, bears a similar testimony: " We as truly believe in 
 that same Christ who laid down his body, and took it up again, 
 as in his light within, and we have benefit to salvation by the 
 one as well as the other, and of both, they being one." 
 
 The most conspicuous of the instruments raised up by God 
 to afresh proclaim the spiritual nature of true religion and to 
 call the attention of the people to the internal workings of the 
 spirit of Christ, as the means by which they were to be regen- 
 erated and made fit for the kingdom of heaven, was George 
 Fox, a native of Leicestershire, who was born in 1624. In 
 his childhood he was more religious, inward, solid and observ- 
 ing than was usual for persons of his age. Continuing in this 
 retired frame of mind, and frequent communion with his Father 
 in heaven he was gradually prepared for the work to which the 
 Lord had appointed him. In the year 1652, when upon a high 
 mountain in Yorkshire, waiting upon the Lord, he had a vision 
 in which his eye was directed northward, beholding a great 
 people which should receive him and his message in those 
 parts. Upon this mountain he was moved of the Lord, to 
 sound out his great and notable day, as if he had been in a 
 great auditory, and .from thence he went north, as the Lord 
 had shown him. Many were convinced by his ministry, who, 
 after the knowledge of God's purging judgments in them- 
 selves, and sometime in waiting in silence upon Him, felt the 
 Divine motions to speak in his name, and were led to exhort 
 the people, and to call them to repentance, and to turn to the 
 light of Christ within them. They suffered great hardships 
 for this their love and good will, being often stoned, beaten, 
 whipped and imprisoned, though honest men and of good 
 report where they lived. And though the priests generally 
 set themselves to oppose them, and insinuated most false and 
 scandalous stories to defame them, yet God was pleased so to 
 
16 INCIDENTS CONCERNING THE 
 
 fill them with his living power, that there was a mighty con- 
 vincement over those parts. 
 
 The seed sown by these faithful laborers in God's vine- 
 yard, in many cases fell on good ground, on hearts which had 
 been prepared for its reception by the operation of God's 
 grace. Of this, the biographies of our early Friends furnish 
 many instances. It is related of Thomas Wilson, who became 
 an eminent minister, that in his youth he had hungerings after 
 righteousness, and the true knowledge of the living God. 
 Being convinced that God is a spirit, and that they that wor- 
 ship Him, must worship Him in spirit and in truth; he greatly 
 longed to know this worship. 
 
 About this time he went into an evening meeting of the 
 people called Quakers, with strong desires to the Lord, that 
 if it was the true way of salvation which this people preached, 
 he might have some inward feeling and testimony thereof in 
 his own heart. After sitting some time in silence, a Friend 
 began to speak, directing and exhorting, to an inward waiting 
 upon the Lord in faith, to receive power from Him over every 
 unclean thought, etc., by which heavenly power they might 
 glorify and praise the name of the Lord, through the ability 
 of his own free gift. Thomas understood this to be the holy 
 Word of God which the apostle preached, and to which he 
 turned the minds of the people; and he felt his soul much in 
 love therewith, saying in his heart: "This is what I greatly 
 wanted." The Lord's power arose in the meeting to the 
 breaking and tendering his heart, and inward cries were 
 raised in him to this effect: "0 Lord, create in me a clean 
 heart." 
 
 His heart was now opened to receive the Truth, and he felt 
 the Lord's anger because of sin, and was made willing to love 
 and dwell under his righteous judgments, being truly con- 
 vinced that this was the- way to come unto the mercy-seat. 
 
SOCIETY OP FRIENDS. 17 
 
 He saw that he was to cease from the doctrines of men, and 
 mind the gift which was in him, and sit down among Friends 
 in their silent meetings, to wait on the Lord in retiredness of 
 mind, for his heavenly teachings and holy leadings. In the 
 performance of this inward. Divine and heavenly worship, he, 
 with many more young people, was convinced of the inward 
 work of God, and turned to the Lord with all their hearts. 
 Those who attended the meeting, became very tender, and 
 heavenly-minded, and in great love towards each other, the 
 heart-tendering power of the Lord being renewedly felt, in- 
 wardly revealed, when no words were spoken. Under the 
 sanctifjring and forming hand of the Lord, our friend was 
 raised up and qualified to bear public testimony in his name. 
 
 Thomas Wilson grew in the gift of the ministry and his ser- 
 vices in that line were often attended with an unusual exten- 
 sion of Divine power. Among the incidents illustrating this 
 is one where two men of high rank attended a public meeting 
 in which some ministers of the Society of Friends were con- 
 cerned to preach. After a time Thomas arose, and being of 
 rather mean appearance, one of the strangers said to the 
 other, Let us go, that man cannot say anything worth listen- 
 ing to. The other replied. No, that is the prophet Jeremiah, 
 let us hear what he has to say. Thomas spoke with so much 
 Gospel authority that the men were greatly impressed, and 
 at the close one of them stood up, and desired he might be 
 forgiven for having despised one of the greatest of the Lord's 
 messengers. 
 
 In company with Thomas Story he attended a meeting at 
 Oxford, of which Thomas Story says: " We had a comfortable, 
 open meeting; for though many of the collegians were there, 
 who used to be rude in an extraordinary manner, yet the 
 power of the Word of life being .over them at that time they 
 were quiet under the testimony thereof, in the authoritative 
 2 
 
SOCIETY OP FRIENDS. 19 
 
 It was large, and divers able Friends in the ministry were 
 there; but I was very low in my mind, and did not go up into 
 the gallery, but sat down a little within the door, and many 
 people came in, so that the place about where I sat was much 
 thronged, it being a time that the rabble sort of people were 
 very rude. Several such were there that day, and I, being 
 under great exercise of spirit, the powerful word of the Lord 
 filled my heart; so I stood up and preached the Gospel in the 
 demonstration of the spirit and power that was upon me. The 
 rude rabble were astonished, and became very quiet, and the 
 Lord's heavenly power did shine forth gloriously, under a 
 weighty sense whereof the meeting held and concluded. 
 
 His dear friend and travelling companion, James Dickin- 
 son, relates that, when they were journeying in Wales, an 
 informer " Came to Haverf ord West, with a justice to assist 
 him. The power of the Lord was so eminently with Thomas 
 in his testimony, that the justice said; 'If these be the Qua- 
 kers, I never heard the like. Let them alone.' In the time 
 of this journey many were convinced and turned to the Lord's 
 teaching." 
 
 In the "Life of Jane Hoskins," she mentions being at a 
 meeting with Thomas Wilson in 1714, at Plymouth, Pa. She 
 
 He spoke largely on the passage of the captive maid, and 
 her service to her Lord and Master, and in a powerful man- 
 ner set forth the privileges which the true members of the 
 church of Christ enjoy under his peaceable government. This 
 and divers other subjects which he mentioned, greatly affected 
 me and reached me in such a manner, that I was much 
 broken, and said in my heart: "Surely all here will be not 
 only convinced but converted by the Eternal Word of God 
 unto the true faith of Christ our Lord, who came to seek and 
 to save all who should believe in his pure name." I thought 
 none could withstand the doctrine preached, it being with 
 great power and Divine authority, not as that of the scribes 
 or hireling priests. What made it further remarkable to me 
 
20 INCIDENTS CONCERNING THE 
 
 was that the Friend where they dined insisted on my going^ 
 with them. With fear and trembling I complied, and being 
 sat down in the house, Thomas Wilson fixed his eyes upon me, 
 which made me conclude he saw something in me that was 
 wrong. I arose and went out, being much aifected, but heard 
 him say: "What young woman is that ! She is like the little 
 captive maid I have been speaking of this day. May the God 
 of my life strengthen her. She will meet with sore trials, 
 but if she is faithful, the Lord will fit her for his service." 
 
 The experience of George Fox was similar to that of Thomas 
 Wilson. He passed through many exercises and conflicts of 
 spirit preparatory to his coming forth as a minister of the 
 Gospel, some of which, as he afterwards saw, were designed 
 to give him a heartfelt experience that would better fit him 
 for declaring to others the mysteries of God's kingdom. His 
 Journal interestingly and instructively shows how one thing 
 after another was opened to his mind by the spirit of the 
 Lord. 
 
 About the beginning of the year 1646, he says, the Lord 
 opened to him that none were true believers but such as were 
 born of God and passed from death to life. At another time, 
 he was made to see that to be educated at Oxf(j^d or Cam- 
 bridge, which were the great theological schools of England, 
 was not enough to qualify men to be ministers of Christ. He 
 adds: "I wondered at it, because it was the common belief 
 of people. At another time it was opened in me ' That God, 
 who made the world, did not dwell in temples made with 
 hands.' This, at the first, seemed strange, because both priests 
 and people used to call their temples or churches, dreadful 
 places, holy ground, and the temples of God. But the Lord 
 showed me clearly that He did not dwell in these temples, 
 which men had commanded and set up, but in people's 
 hearts." 
 
 His growth in Divine knowledge was attended with many 
 
SOCIETY OF FRIENDS. 21 
 
 trials and temptations, which continued upon Mm for several 
 years. In 1647 there was a great meeting of Baptists in Lei- 
 cestershire, to which George Fox went, and where, he says: 
 "The Lord opened my mouth, and his everlasting Truth was 
 declared among them, and the power of the Lord was over 
 them all." 
 
 In looking back at the experiences through which he had 
 passed, this servant of Christ says he saw that he had been 
 brought through the very ocean of darkness and death. The 
 same eternal power of God, which brought me through these 
 things was that which afterwards shook the nations, priests, 
 professors and people. In 1648 he appears to have entered 
 more fully into his Gospel labors, and mentions attending 
 many large meetings, in which " several tender people were 
 convinced." 
 
 At a great meeting at Leicester, held in a " steeple-house," 
 a woman asked a question, out of Peter; "What birth that 
 was, 'A being born again of incorruptible seed, by the word 
 of God, that liveth and abideth forever?'" The priest said: 
 "I permit not a woman to speak in the church," though he 
 had before given liberty for any to speak. " Whereupon," 
 says George Fox, "I stepped up and asked the priest: 'Dost 
 thou call this place (the steeple-house) a church?' 'Or dost 
 thou call this mixed multitude a church?' For the woman 
 asking a question, he ought to have answered it, having given 
 liberty for any to speak. But, instead of answering me, he 
 asked me what a church was? I told him, ' The church was the 
 pillar and ground of Truth, made up of living stones, living 
 members, a spiritual household, which Christ was the head 
 of; but He was not the head of a mixed multitude, or of an 
 old house made up of lime, stones and wood. This set them 
 all on fire." 
 
 When in the vale of Beavor, one morning, as he was sit- 
 
22 INCIDENTS CONCERNING THE 
 
 ting by the fire, a temptation beset him, which he thus nar- 
 rates: 
 
 It was said, "All things come by nature;" and the ele- 
 ments and stars came over me, so that I was in a manner 
 quite clouded with it. But as I sat still and said nothing, 
 the people of the hojjse perceived nothing. And as I sat still 
 under it and let it alone, a living hope and a true voice arose 
 in me, which said: "There is a living God, which made all 
 things." Immediately the cloud and temptation vanished away, 
 and life rose over it all; my heart was glad, and I praised the 
 living God. After some time I met some people who had a 
 notion that there was no God, but that all things come by 
 nature. I had a great dispute with them, and overturned 
 them, and made some of them confess, that there is a living 
 God. Then I saw that it was good that I had gone through 
 that exercise. 
 
 This incident suggests the following lines by J. G. Whittier: 
 
 Still, as of old in Beavor's Vale, 
 
 O man of God ! our hope and faith 
 The elements and stars assail, 
 
 And the awed spirit holds its breath, 
 
 Blown over by a wind of death. 
 
 Takes nature thought for such as we, 
 
 What place her human atom fills, 
 The weed-drift of her careless sea, 
 
 The mist on her unheeding hills? 
 
 What recks she of our helpless wills? 
 
 Strange god of force, with fear, not love. 
 Its trembling worshipper I Can prayer 
 
 Reach the shut ear of fate, or move 
 Unpitying energy to spare? 
 What doth the cosmic vastness caref 
 
 In vain to this dread unconcern 
 
 For the All-Father's love we look ; 
 In vain, in queSt of it, we turn 
 
 The storied leaves of nature's book, 
 
 The prints her rocky tablets took. 
 
SOCIETY OP FRIENDS. 23 
 
 I pray for faith, I long to trust ; 
 
 I listen with my heart, and hear 
 A Voice without a sound : " Be just, 
 
 Be true, be merciful, revere 
 
 The Word within thee : God is near I 
 
 "A light to sky and earth unknown, 
 Pales all their lights : a mightier force 
 Than theirs the powers of nature own, 
 And, to its goal, as at its source, 
 His Spirit moves the universe. 
 
 " Believe and trust. Through stars and suns, 
 Through all occasions and events. 
 His wise paternal purpose runs ; 
 The darkness of his providence 
 Is star-lit with benign intents." 
 
 joy supreme ! I know the Voice 
 Like none besides on earth or sea ; 
 
 Yea, more, O soul of mine rejoice. 
 By all that He requires of me, 
 I know what God himself must be. 
 
 No picture to my aid 1 call, 
 I shape no image in my prayer ; 
 
 1 only know in Him is all 
 
 Of life, light, beauty, everywhere. 
 Eternal Goodness here and there ! 
 
 I know He is, and what He is 
 
 Whose one great purpose is the good 
 Of all. I rest my soul on his 
 
 Immortal love and fatherhood ; 
 
 And trust Him, as his children should. 
 
 Not less that his restraining hand 
 
 Is on our selfish seekings laid. 
 And, shorn of words and works, we stand 
 
 Of vain illusions disarrayed, 
 
 The richer for our losses made. 
 
 I fear no more. The clouded face 
 Of nature smiles ; through all her things 
 
 Of time and space and sense I trace 
 The moving of the Spirit's wings. 
 And hear the song of hope she sings. 
 
24 INCIDENTS CONCERNING THE 
 
 During the three years, 1646, 1647 and 1648, many were 
 convinced, and divers meetings of Friends were established. 
 George Fox's labors at that period appear to have been chiefly 
 in Nottinghamshire, Derbyshire and Leicestershire, in the 
 central parts of England. The message he was constrained 
 to deliver he thus describes: 
 
 I was sent to turn people from darkness to the light, that 
 they might receive Christ Jesus; for to as many as should 
 receive Him in his light, I saw He would give power to be- 
 come the sons of God., I was to direct people to the Spirit 
 that gave forth the Scriptures, by which they might be led 
 into all Truth and up to Christ and God, as those had been 
 who gave them forth. I was to turn them to the grace of 
 God and to the Truth in the heart, which came by Jesus; 
 that by this grace they might be taught, which would bring 
 them salvation, that their hearts might be established .by it, 
 their words might be seasoned and all might come to know 
 their salvation nigh. I saw Christ died for all men, was a 
 propitiation for all, and enlightened all men and women with 
 his Divine and saving light, and that none could be true be- 
 lievers but those who believed therein. I saw that the grace 
 of God, which brings salvation, had appeared to all men, and 
 that the manifestation of the Spirit of God was given to every 
 man to profit withal. 
 
 At Nottingham, he attended a meeting in the "steeple- 
 house," when the priest took for his text these words of 
 Peter: 
 
 We have also a more sure word of prophecy, whereunto 
 ye do well that ye take heed, as unto a light that shineth in 
 a dark place, until the day dawn and the day-star arise in 
 your hearts." George Fox says : " He told the people this was 
 the Scriptures, by which they were to try all doctrines, re- 
 ligions and opinions. Now the Lord's power was so mighty 
 upon me and so strong in me, that I could not hold, but was 
 made to cry out: 'Oh, no, it is not the Scriptures,' and told 
 
SOCIETY OF FRIENDS. 25 
 
 them it was the Holy Spirit by which the holy men of God 
 gave forth the Scriptures, whereby opinions, religions and 
 judgments were to be tried, for it led into all Truth, and so 
 gave the knowledge of all Truth. The Jews had the Scrip- 
 tures, and yet resisted the Holy Ghost and rejected Christ, the 
 bright morning star." Although a prison was the result of this 
 speech, in which he remained a considerable time, yet some 
 of the hearers were tenderly affected, among them the High 
 Sheriff, who sent for him from the prison, and lodged him at 
 his house, where he had " great meetings." The sheriff was 
 so much brought under the influence of Divine grace that he 
 sent for a woman whom he had wronged in the way of trade, 
 and made restitution to her; and on a market-day preached 
 repentance to the people in the streets. 
 
 When at Derby, George Fox was arrested and taken before 
 the magistrate, who, he says: " Ran into many words, but I told 
 them they were not to dispute of God and Christ, but to obey 
 Him. The power of God thundered among them, and they 
 did fly like chaff before it." He continued in prison here about 
 a year, during which time he labored much with his pen, warn- 
 ing evil-doers and strengthening the faith of those who were 
 convinced of the truths which he preached. 
 
 After his release from prison, and some further labor in the 
 central part of England, he went into Yorkshire. At Beverly, 
 in the " steeple-house," when the preacher had finished, he 
 says: "I was moved to speak to him and to the people, in the 
 mighty power of God, and turned them to their teacher, 
 Christ Jesus." The impression made upon the minds of some 
 of his auditory may be seen from the remark of a " great 
 woman" who was present, who afterwards told Justice Hotham 
 that " there was an angel or spirit came into the church at 
 Beverly, and spoke the wonderful things of God to the aston- 
 ishment of all that were there; and when it had done, it 
 passed away, and they did not know whence it came, nor 
 
26 INCIDENTS CONCERNING THE 
 
 whither it went, but it astonished all present, professors and 
 magistrates." 
 
 George Fox labored abundantly in the northern parts of 
 England, and very many were convinced of the truth of the 
 doctrines proclaimed. In the course of his visit he came to 
 Fairbank Chapel, in Westmoreland, where Francis Howgill and 
 Edward Burrough had teen preaching in the forenoon. While 
 the others were gone to dinner George came and sat down on 
 the top of a rock hard by the chapel. About a thousand 
 people gathered about him, to whom he declared God's ever- 
 lasting truth and word of life for about the space, of three 
 hours, directing all to the spirit of God in themselves, that 
 they might be turned from darkness to light, and might come 
 to know Christ to be their teacher to instruct them, their 
 bishop to oversee them, and their prophet to open Divine 
 mysteries to them. He says: "The Lord's convincing power 
 accompanied my ministry and reached home to the hearts of 
 the people, whereby many were convinced, and all the teachers 
 of that congregation (who were many) were convinced of 
 God's everlasting truth." 
 
 At Ulverston and Swarthmore, among those who were con- 
 vinced, was the family of Judge Fell. His wife, Margaret 
 Fell, who, some years after her husband's death, married 
 George Fox, has left a graphic account of the first sermon 
 he preached at Ulverston " steeple-house." 
 
 When they were singing, before the sermon, he came in, 
 and when they had done singing, he stood upon a seat or 
 form, and desired that he might have liberty to speak, and he 
 that was in the pulpit said he might. And the first words 
 that he spake were as followeth: "He is not a Jew that is 
 one outward, neither is that circumcision which is outward; 
 but he is a Jew that is one inward, and that is circumcision 
 which is of the heart. And so he went on and said that 
 ' Christ was the light of the world, and lighteth every man 
 
SOCIETY OF FRIENDS. 27 
 
 that Cometh into the world, and that by this light they might 
 be gathered to God,' etc. I stood up in my pew and won- 
 dered at his doctrine, for I had never heard such before. And 
 then he went on and opened the Scriptures and said: 'The 
 Scriptures were the prophets' words and Christ's, and the 
 apostle's words, and what, as they spoke, they enjoyed and 
 possessed, and had it from the Lord,' and said: ' Then, what 
 had any to do with the Scriptures, but as they came to the 
 Spirit that gave them forth. You will say: Christ saith this, 
 and the apostles say this; but what canst thou say? Art thou 
 a child of light and hast walked in the light, and what thou 
 speakest is it inwardly from God?' etc., this opened me so, 
 that it cut me to the heart, and then I saw clearly we were 
 all wrong. So I sat down in my pew again and cried bit- 
 terly. 
 
 She goes on to say that there was a great convincement 
 in those parts, meetings were settled, and during the year he 
 continued to labor there alone, twenty-four ministers were 
 brought forth that were ready to go, with their testimony of 
 the eternal Truth, to the world. This was in 1652. 
 
 It was not the natural eloquence of George Fox that pro- 
 duced such remarkable results, but the extension of Divine 
 power. To this he alludes when speaking of a visit he paid 
 to Kendal: "So dreadful," he says, "was the power of God 
 upon me, that people flew like chaff before me into their 
 houses. I warned them of the mighty day of the Lord, and 
 exhorted them to hearken to the voice of God in their own 
 hearts, who was now come to teach his people himself. 
 Several were convinced." 
 
 At a very large meeting near Cockermouth, many hundreds 
 were convinced. And so at Brigham, in that neighborhood, 
 where the multitude who had gathered were directed to the 
 spirit of God in themselves, by which they .might come to 
 have heavenly fellowship, " many hundreds were convinced." 
 Near Langlands, in Cumberland, we had a general meeting of 
 
28 INCIDENTS CONCERNING THE 
 
 thousands of people atop of a hill. A glorious and heavenly 
 meeting it was, for the glory of the Lord did shine over all. 
 Their eyes were turned to Christ, their Teacher. In 1654, 
 it is stated that the Lord had raised up above sixty ministers 
 in the north country, and about that time sent many of them 
 to labor in the southern parts of England. 
 
 George Fox's first visit to the south of England appears to 
 have been as a prisoner. As a measure of precaution, in the 
 unsettled condition of things in England, Oliver Cromwell, 
 then at the head of the government, had appointed certain 
 military officers to watch over affairs in their respective dis- 
 tricts. One of these was Colonel Hacker, who resided at 
 Leicester. When George Fox went to that neighborhood, he 
 was arrested and brought before Colonel Hacker, who asked 
 him to go home, and not go to meeting. This George refused 
 to do, but said, " I must have my liberty to serve God and to 
 go to meetings." There was at that time some rumor of a 
 plot against Oliver Cromwell, which probably rendered the 
 colonel more determined in his course, and he told George 
 that he would send him to the Lord Protector. "Where- 
 upon," says the Journal, " I kneeled on his bedside, and be- 
 sought the Lord to forgive him; for he was as Pilate, though 
 he would wash his hands; and when the day of his misery 
 and trial should come upon him, I bid him then remember 
 what I had said to him." This Colonel Hacker had been one 
 of the Judges of Charles the First, and after the death of 
 Cromwell, and the return to power of the Stuart family, he 
 was, with many others, put to death. In the day of his mis- 
 ery and trial he remembered the warning which he had re- 
 ceived from his prisoner. 
 
 After George Fox's arrival in London, he wrote a paper 
 to the Protector, wherein he says: "I did deny the wearing 
 or drawing of a carnal sword, or any other outward weapon 
 
SOCIETY OP FRIENDS. 29 
 
 against him or any man. And that I was sent of God to 
 stand a witness against all violence, and against the works 
 of darkness." After some time he was sent for to White- 
 hall, the residence of Oliver Cromwell. His account of the 
 interview is interesting: 
 
 When I came in I was moved to say: "Peace be in this 
 house;" and I exhorted him to keep in the fear of God, that 
 he might receive wisdom from Him; that by it he might be 
 ordered, and with it might order all things under his hand 
 unto God's glory. I spoke much to him of Truth, and a great 
 deal of discourse I had with him about religion; wherein he 
 carried himself very moderately. But, he said, we quarrelled 
 with the priests, whom he called ministers. I told him I did 
 not quarrel Avith them, they quarrelled with me and my friends. 
 But, said I, if we own the prophets, Christ and the apostles, 
 we cannot hold up such teachers, prophets and shepherds as 
 the prophets, Christ and the apostles declared against; but 
 we must declare against them by the same power and spirit. 
 Then I showed him that the prophets, Christ and the apostles 
 declared freely, and declared against them that did not de- 
 clare freely, such as preached for filthy lucre, divined for 
 money and preached for hire, and were covetous and greedy. 
 As I spoke, he several times said, it was very good, and it 
 was truth. As I was turning [to leave] he catched me by the 
 hand, and with tears in his eyes, said "Come again to my 
 house; for if thou and I were but an hour a day together, we 
 should be nearer one to the other;" adding that "he wished 
 me no more ill than he did to his own soul." I admonished 
 him to hearken to God's voice, that he might stand in his 
 counsel and obey it; and if he did so, that would keep him 
 from hardness of heart." 
 
 Cromwell was convinced that he had nothing to fear from 
 any plots by George Fox and his friends, and ordered him to 
 be liberated. Before he left the building, he was taken, by 
 order of the Protector, into the dining-hall. But the sturdy 
 Quaker bid them let the Protector know that he would not 
 
30 INCIDENTS CONCERNING THE 
 
 eat of his bread nor drink of his drink. When he heard this, 
 he said: "Now I see there is a people risen that I cannot 
 win, either with gifts, honors, offices or places." 
 
 Friends had "great and powerful meetings" in Leicester, 
 to which many flocked, and the Truth spread exceedingly. 
 
 Francis Howgill and Edward Burrough went to London 
 near the same time that George Fox was sent there. In a 
 letter to Margaret Fell they thus speak of their service: " We 
 have three meetings or more every week, very large, more 
 than any place will contain and which we -can conveniently 
 meet in. Many of all sorts come to us, and many of all sects 
 are convinced; yea, hundreds do believe, and by the power 
 of the Gospel declared amongst them is the witness of God 
 raised." 
 
 The course they pursued is thus described in another letter 
 from the same Friends to Margaret Fell: " We get Friends on 
 First-days to meet together in several places out of the rude 
 multitude, etc., and we two go to the great meeting-place 
 which we have, which will hold a thousand people, which is 
 always nearly filled, to thresh among the world, and we stay 
 till twelve or one o'clock, and then pass away to where Friends 
 are met in private." 
 
 Sewell, in his " History of the People called Quakers," re- 
 lates an incident, which shows the zeal of Edward Burrough, 
 and his readiness to lay hold of all opportiinities to preach 
 the Gospel, when called of the Lord so to do: 
 
 At London there is a custom, in summer time, when the 
 evening approaches and tradesmen leave off working, that many 
 lusty fellows meet in the fields to try their skill and strength 
 in wrestling, where generally a multitude of people stand 
 gazing on around. Now it so fell out that Edward Burrough 
 passed by the place where they were wrestling, and standing 
 still among the spectators, saw how a strong and dexterous 
 
SOCIETY OP FRIENDS. 31 
 
 fellow had already thrown three others, and was waiting for 
 a fourth champion, if any durst venture to enter the lists. 
 At length, none being bold enough to try, Edward Burrough 
 stepped into the ring (commonly made up of all sorts of 
 people), and having looked upon the wrestler with a serious 
 countenance, the man was not a little surprised, instead of 
 an airy antagonist, to meet with a grave and awful young 
 man, and all stood, as it were, amazed at this sight, eagerly 
 expecting what would be the issue of this combat. Edward 
 Burrough began very seriously to speak to the standers-by, 
 and that with such a heart-piercing power that he was heard 
 by this mixed multitude with no less attention than admira- 
 tion, for his speech tended to turn them from darkness to the 
 light, and from the power of satan to God. To effect this he 
 labored with convincing words, showing how God had not left 
 himself without a witness, but had given to man a measure 
 of his grace, and enlightened every one with the light of 
 Christ. It was of such effect that some were convinced of 
 the Truth. For he was a breaker of stony hearts, though 
 he omitted not, in due season, to speak a word of consolation 
 to those that were of a broken heart and of a contrite spirit. 
 To thunder against sin and iniquity was his peculiar talent. 
 And, indeed, he was one of those valiants whose bow never 
 turned back nor sword empty from the slaughter of the 
 mighty; for the Lord blessed his powerful ministry with 
 very glorious success. 
 
 His bosom friend, Francis Howgill, after his decease, gave 
 forth a testimony to him, in which he speaks of him as one 
 that had turned many to righteousness, and made multitudes 
 shake with the word of life, and was very dreadful to the 
 enemies of the Lord, yet, to the seed of God, " thy words 
 dropped like oil, and thy lips as the honey-comb. Many a 
 rough stone hast thou polished and squared, and made it fit 
 for the buildings of God, and much knotty wood hast thou 
 hewed in thy day." 
 
 Edward Burrough was a remarkable man, eminent for his 
 natural energy and ability and for the measure of Divine power 
 
32 INCIDENTS CONCERNING THE 
 
 and authority with which he was clothed. Although he lived 
 but about eight years after he went to London from the north 
 of England, yet the work he accomplished was great. Per- 
 secution grew hot in London, and, being at Bristol, he said to 
 some of his friends, "I am now going, up to the city of Lon- 
 don again, to lay down my life for ^he Gospel, and suffer 
 amongst Friends in that place." Soon after his return to that 
 city, as he was preaching in a meeting, he was seized by some 
 soldiers and committed to prison and fined. Not being easy 
 to pay the fine, he was kept in prison, with many more, about 
 eight months, and, owing to the over-crowding of the rooms, 
 was taken sick. He was led to pray for his persecutors, one 
 of the most cruel of whom was Richard Brown, an alderman 
 of London, of whom he said, "Lord, forgive Richard Brown, 
 if he may be forgiven." And being sensible that death was 
 approaching, he said: "Though this body of clay must turn 
 to dust, yet I have a testimony that I have served God in my 
 generation; and that spirit which hath lived, and acted, and 
 ruled in me, shall yet break forth in thousands." 
 
 Among the ministers who, in 1652, were sent out by the Lord 
 from the North, were John Camm and John Audland, w^o may 
 be regarded as the special apostles to Bristol, as Franci now- 
 gill and Edward Burrough were to London. Among jhose con- 
 vinced by their labors was Charles Marshall, who afterwards 
 became a valuable minister of the Gospel. From the narra- 
 tive he has given, it is evident that, as we have already stated, 
 the spirit of the Lord had been working on the hei'rts of the 
 people, and thus preparing the ground for the reception of 
 the seed of the kingdom. He says that, about the year 1654, 
 many were seeking after the Lord. The account he gives of 
 the visit of John Camm and John Audland to Bristol, is in- 
 teresting and instructive. It is headed "A testimony to the 
 visitation of the love of God to the city of Bristol, and adja- 
 
SOCIETY OF FRIENDS. 33 
 
 cent parts, and to the mighty power of the Lord appearing 
 in and with his two precious servants, John Camm and John 
 Audland, who came to that city in the year 1654. 
 
 It commences in this manner: After the long and tedious 
 night of apostacy and dismal darkness spread over the people, 
 it pleased the Lord of ^heaven and earth to visit this island, 
 and first the northern part thereof, with the morning of his 
 ever-blessed day. Prom whence came the aforesaid servants 
 of the Lord Jesus, having received the everlasting Gospel to 
 preach in the demonstration of his mighty power, with which, 
 indeed, they were filled. John Camm was an ancient man, full 
 of zeal and fervency in the Gospel, endued with the precious 
 gift of discerning and sound judgment — terrible to the man 
 of sin, full of tenderness to the travailing soul, and friendly 
 to the well-inclined to the way of righteousness, not sparing 
 his weak body, which he offered up even unto death, to serve 
 the Lord God in his blessed work of gathering, which he saw 
 in a plentiful manner, to his great satisfaction. 
 
 John Audland was a younger man, of a sweet and ruddy 
 countenance and of a cheerful spirit, one of the wise in heart, 
 filled with the excellent power of the Lord, in which he ap- 
 peared many times, and his voice was as thunder, dreadful in 
 the strength of the Lord of Hosts, against the man of sin 
 and ' '"We workers of iniquity, but livingly tender to the sen- 
 sibl^'t^fevailers and poor in spirit. He was a laborer night 
 and day in th©<j0spel, in which he spent himself. 
 
 These two ministers of Christ Jesus came to the city of 
 Bristol in the Fifth Month, 1654, amongst a seeking people, 
 who kept one day in the week in fasting and praying; waiting 
 for and brlathing in spirit after the visitation of God and the 
 day of redemption. Amongst us they spoke the powerful word 
 of life, in the dread of his name that lives forever, and we were 
 smitten even to the heart, and that day overtook us which we 
 had longed and waited for, and we were turned from darkness 
 to the marvellous light of the Lord. We had some meetings, 
 before the more general gathering, in and about the city, which 
 began on this wise: 
 
 On a First-day, in the morning, I went with these two ser- 
 
34 INCIDENTS CONCERNING THE 
 
 vants of God about a mile and a half from the city, to a little 
 spring of water, where I had spent many solitary hours in my 
 tender years, seeking the Lord, where we sat some time, and 
 drank of the spring. After some hours of the morning were 
 spent, I saw in them a great travail in spirit. John Audland 
 said, trembling: " Let us be going into the city." So we came 
 to the street called Broadmead, to a house where were seve- 
 ral people met toother, inquiring after these two men of 
 God. John Audland was under a great exercise of spirit, and 
 said : "Is here any one that has an interest in any field ?" An 
 ancient man said: " I have a field pretty near." Notice being 
 given to the people in the house, they came forth, and as we 
 went along, people in the streets went also to the field called 
 Earlsmeade, so that we became a pretty number, where some 
 seats or stools were brought. Dear John Camm began to 
 speak tenderly and in great zeal, directing to the heavenly 
 grace of God, and testifying against sin and iniquity fervently, 
 to which some were attentive. I perceived a great exercise 
 on my dear friend and father in Christ Jesus, John Audland, 
 who very much trembled. After dear John Camm had done, 
 he stood up, full of dread in his countenance, lifted up his 
 voice as a trumpet, and said: "I proclaim spiritual war with 
 the inhabitants of the earth who are in the fall and separa- 
 tion from QoA, and prophesy to the four winds of heaven;" 
 and his words dropped among the seed, and he went on in the 
 mighty power of God, opening the way of life. But, ah! the 
 seizings of soul and prickings at heart which attended that 
 season. Some fell on the ground, others cried out under 
 the sense of their states, which gave experimental knowledge 
 of what is recorded in Acts ii: 37. It was a notable day, 
 worthy to be left on record, that our children may read and 
 tell to their children, and theirs to another generation; that 
 the noble acts of God may be remembered through genera- 
 tions. 
 
 At this meeting many were effectually convinced and turned 
 from darkness to light, after which our meetings grew larger. 
 They visited the meetings of the Independents and Baptists, 
 testifying amonst them, in great power, the things given them 
 of God, directing the poor and needy in spirit, who saw their 
 
SOCIETY OF FRIENDS. 35 
 
 want of the Lord Jesus Christ, no longer to seek the living 
 among the dead, but look from the mountains and hills, dead 
 ways and worships, unto Christ Jesus, the fountain of life and 
 salvation; and there was added unto the gathering daily, and 
 great dread was in our meetings, under the seasonings of the 
 Holy Ghost. Oh, the tears, sighs and tremblings and mourn- 
 ings because of the middle wall of partition that we saw, in 
 our awakened state, stood between us and the Lord in the 
 sense of our spiritual wants and necessities! Oh, the hun- 
 gerings and thirstings of soul that attended daily and great 
 travail of spirit to obtain, through the working of the mighty 
 power of God, dominion and spiritual victory over the enemy 
 of our souls, who had led us in the paths of death and dark- 
 ness. The visit of God's holy and ever-blessed day was sig- 
 nal, and, in his fear and dread, we received the Gospel with 
 a ready mind and with broken hearts, and gave up to follow 
 the Lord fully, casting off the weights and the sin that easily 
 besets, and departed from the evil ways and vanities of this 
 world; stripping off all needless apparel and forsaking super- 
 fluities in meats and drinks, walking in the plain, self-denying 
 path, having the fear and dread of God on our souls, whom we 
 were afraid of offending in word or deed. Our words were few 
 and savory, our apparel and houses plain, being stripped of 
 superfluities, our countenances grave and deportment weighty 
 amongst those we had to do with. Indeed, we were a plain, 
 broken-hearted, contrite-spirited people; our souls being in 
 an inexpressible travail to do all things well pleasing in the 
 sight of God. Our concern, night and day, was to obtain, 
 through Jesus Christ, the great work of salvation, and thereby, 
 an assurance of the everlasting rest and sabbath of our God. 
 Oh, the labor, travails and spending of Strength of these 
 servants of the Most High God, in those days, in great assem- 
 blies in that city and counties around about. Our meetings 
 were so large that we were forced to meet out of doors, and 
 that in frost and snow; and in those meetings the voices of 
 these servants of God reached over the multitudes when sev- 
 eral thousands have been assembled together. 
 
 The sixty ministers who, as has been mentioned, went forth 
 from the north about this time, spread themselves over almost 
 
36 INCIDENTS CONCEKNING THE 
 
 all England, as well as in Scotland and Ireland, and such was 
 their zeal and the Divine power accompanying their ministry, 
 that it is no marvel that, as William Penn states, thousands 
 in a short time were turned to the Truth through their testi- 
 mony. 
 
 Our early Friends were well aware that their success de- 
 pended on the Lord's blessing which accompanied their labors. 
 William Penn says: "Without this secret Divine power, there 
 is no quickening and regenerating of dead souls." And again, 
 " These experimental preachers of glad tidings of God's truth 
 and kingdom, could not run when they list, or pray or preach 
 when they pleased, but as Christ, their Redeemer, prepared 
 and moved them by his own blessed Spirit, for which they 
 waited in their services and meetings, and spoke as that gave 
 them utterance." It is evident, therefore, that no amount of 
 preaching or other effort in a religious way, that has its root 
 in an imitation of the proceedings of our early members, can 
 be expected to produce similar results, for it is the Lord 
 alone who can change the heart of man, and only those labors 
 which flow from the movings of his Spirit can we reasonably 
 suppose will receive his blessing. 
 
 CHAPTER IL 
 
 CHARGES AGAINST FRIENDS. 
 
 The sudden rise and rapid growth of the new Society 
 caused, as might be expected, much excitement in many parts 
 of England. The Friends and their principles were often mis- 
 understood, and many false' charges were made against them, 
 which filled the popular mind with rage and prejudice. Of 
 
SOCIETY OP PEIENDS. 37 
 
 this the early records of our Society furnish many illustra- 
 tions. The priests of that day were among the foremost of 
 those who thus slandered Friends, and it is not surprising 
 that it should have been so, for the doctrines of Friends as 
 to the ground and nature of Gospel ministry and their con- 
 tention that the system of tithes had no proper place in the 
 Christian dispensation, struck at their business. When at 
 Wakefield in 1652, George Fox said the priest of that church 
 raised many wicked slanders upon me, as: 
 
 That I carried bottles about with me, and made people 
 drink of my bottles, which made them follow me. And, that 
 I rid upon a great black horse, and was seen in one county 
 upon my black horse in one hour, and in the same hour in 
 another county three score miles off. With these lies he fed 
 his people, to make them think evil of the Truth which I had 
 declared amongst them. But by those lies he preached many 
 of his hearers away from him; for I travelled on foot, and 
 had no horse at that time; and that the people generally 
 knew. 
 
 Such slanderous reports would seem childish and useless at 
 the present day, but at that time there still existed among 
 the people of England a wide-spread belief in witchcraft, to 
 which this priest maliciously appealed. Many hundreds of 
 people were put to death as witches, indeed the last of these 
 murders in England occurred more than sixty years after the 
 date of which we are speaking. So infatuated with this 
 superstition were the people, that one Hopkins made a regu- 
 lar business of going about the country and freeing the dif- 
 ferent neighborhoods of witches for a stated fee. Many 
 were the innocent victims that were put to death through his 
 means. One of his methods of determining their guilt was 
 to throw them into a pond of water. If they floated it was 
 regarded as a proof that they were witches — ^but if they sank 
 they were supposed to be innocent. 
 
38 INCIDENTS CONCERNING THE 
 
 Rutty in his history of Friends in Ireland, mentions that 
 Thomas Wight attended a Friends' Meeting near Bandon, out 
 of curiosity, but " Finding that the people sat silent for a 
 long time, he began to be very uneasy, and to think within 
 himself, that as he had heard the Quakers were witches, he 
 might be bewitched if he should stay any longer." Elizabeth 
 Bathurst, in "Truth Vindicated," has some remarks which 
 explain Thomas Wight's uneasiness. She says: 
 
 Some not knowing the way of the Spirit in themselves, and 
 yet seeing the evident change which hath been wrought upon 
 others by virtue of the powerful operation of this spiritual 
 principle or power of God in their consciences, they have 
 hereupon confidently affirmed the same to be effected by the 
 art of witchcraft and diabolical enchantment; which affirma- 
 tion, though false, yet may it truly be said to be fixed .as a 
 scarecrow or ghostly apparition, to frighten people from so 
 much as looking towards this religion. . . . They have 
 enviously cast upon the professors of it, as the means whereby 
 they convert and turn people to it; alleging it as a matter of 
 wonder that any should be so strangely altered both in coun- 
 tenance, carriage and communication, that on a sudden too (as 
 some have been observed to be) unless it were by the power of 
 sorcery, or some satanical possession. And hence have they 
 mocked at and derided that godly fear and holy trembling, that 
 hath been made to appear in some when the terrors of the 
 Almighty took hold of them by reason of sin, as though this 
 were occasioned through some frenzy humor, being the pro- 
 duct of natural weakness and defect, or else produced by the 
 invincible force of magic art, which the creature can no ways 
 resist. So that this hath been a main argument why people 
 should not adventure themselves so much as to go into a 
 Quaker meeting for fear of the great danger (that some sup- 
 pose there is) of being charmed into that religion; which fear 
 hath so much aifrighted the hearts of some, that notwith- 
 standing there are good desires in them after satisfaction in 
 matters of religion, and they have freely confessed even in 
 my hearing: "That this seemeth to be the way to attain the 
 
SOCIETY OF FRIENDS. 39 
 
 same; yet they never were, nor do they dare to come amongst 
 this people, to wit, the Quakers, for fear of being forcibly 
 possessed with the belief of their principles." 
 
 A belief in demoniacal possession had come down from the 
 earliest ages, and " had been fanned into a new intensity at 
 the close of the middle ages by the physical calamities and 
 moral scepticisms which threw their gloom over the world. 
 But it was not till the chaos and turmoil of the Reformation 
 put its strain on the spiritual imagination of men, that the 
 belief deepened into a general panic. The panic was common 
 to both Catholics and Protestants; it was in Catholic coun- 
 tries, indeed, that the persecution of supposed witches was 
 carried on longest and most ruthlessly. Among Protestant 
 countries, England was the last to catch the general terror; 
 but it was not till the close of Queen Elizabeth's reign that it 
 became a marked feature of the time. 
 
 To men like the Puritans, says Green, in his "History of 
 the English People," who looked on the world about them 
 and the soul within them as battle-fields for a never-ceasing 
 contest between God and the devil, it was natural enough to 
 ascribe every evil that happened to many, either in soul or 
 body, to the invisible agency of the spirit of ill. A share of 
 his supernatural energies was the bait by which he was held 
 to lure the wicked to their own destruction; and women, above 
 all, were believed to barter their souls for the possession of 
 power which lifted them above the weakness of their sex." 
 
 A bull issued by Pope Innocent VIII., in 1484, and several 
 by succeeding popes, tended to increase the agitation of the 
 public mind on this subject. A writer in Chambers' Encyclo- 
 pedia, thus describes the result: "A panic fear of witchcraft 
 took possession of society. If any one felt an unaccountable 
 illness, or a peculiar pain in any part of his body, or suffered 
 any misfortune in his family or affairs; or, if a storm arose 
 
40 INCIDENTS CONCERNING THE 
 
 and committed any damage by sea or land; or, if any cattle 
 died suddenly; or, in short, if any event, circumstance or thing 
 occurred out of the ordinary routine of daily experience — 
 the cause of it was witchcraft. To be accused was to be 
 doomed: for it rarely happened that proof was wanting. If 
 the accused did not at once confess, they were ordered to be 
 shaved and closely examined for the discovery of the devil's 
 marks; and if any strange mark was discovered, there re- 
 mained no longer any doubt of the party's guilt. Failing in 
 this kind of evidence, torture was applied. A large propor- 
 tion of the accused witches, in order to avoid these prelimi- 
 nary horrors, confessed and were forthwith led to execution. 
 Others seemed to confess voluntarily, being probably either 
 insane persons or feeble-minded beings, whose reason had 
 been distorted by brooding over the popular witchcraft code." 
 
 In Germany, and other parts of Europe, the prosecutions 
 were carried to a frightful extent. In Geneva five hundred 
 persons were burnt in three months — 1515-1516. In the dis- 
 trict of Come, one thousand were burnt in 1524, and one 
 hundred per annum for several years afterwards. The mania 
 was later in spreading in England and Scotland, but during 
 the era of the Long Parliament, which sat from 1640 to 1653, 
 three thousand persons were put to death as witches. Even 
 the good and enlightened Sir Matthew Hale, in 1664, tried 
 and condemned two women for bewitching children. The last 
 of these murders in England was in 1716. In Scotland, the 
 whole number of victims has been estimated at four thousand. 
 Both there and in New England the clergy were the prime 
 movers — but the force of this wild delusion spent itself 
 towards the end of the seventeenth century. But a belief in 
 it long lingered among the more ignorant classes, and still 
 exists. 
 
 Another false charge brought against our early Friends 
 
SOCIETY OP FRIENDS. 41 
 
 was that of blasphemy — a crime which by the laws of Eng- 
 land at that time was punishable with death — and efforts 
 were made to inflict this penalty upon George Pox and others. 
 The spiritual views of religion which they held, and their re- 
 jection of outward ordinances and forms, and of all priest- 
 craft, enraged many and led them in some cases to become 
 false accusers. George Pox thus relates his trial on this 
 charge, which took place at the sessions of Court at lian- 
 caster: 
 
 There appeared against me about forty priests. These had 
 chosen one Marshal, a priest of Lancaster, to be their orator; 
 and had provided one young priest and two priests' sons to 
 bear witness against me, who had sworn beforehand that I had 
 spoken blasphemy. When the justices were set, they heard 
 all that the priests sind their witnesses could say and charge 
 against me, their orator Marshal sitting by and explaining 
 their sayings for them: but the witnesses were so confounded 
 that they discovered themselves to be false witnesses. 
 
 There were then in court several who had been at that 
 meeting, wherein the witnesses swore I spoke those blasphe- 
 mous words which the priests accused me of; and these, being 
 men of integrity and reputation in the country, did declare and 
 afiirm in court. That the oath which the witnesses had taken 
 against me was altogether false; and that no such words as 
 they had sworn against me were spoken by me at that meet- 
 ing. Indeed, most of the serious men of that side of the 
 country, then at the sessions, had been at that meeting, and 
 had heard me both at that and other meetings also. This was 
 taken notice of by colonel West, who being a justice of the 
 peace, was then upon the bench, and said: "That he never saw 
 so many people and good faces together in all his life." Then 
 turning himself to me, he said in the open sessions: "George, 
 if thou hast anything to say to the people, thou mayst freely 
 declare it." I was moved of the Lord to speak; and as soon 
 as I began, priest Marshal, the orator for the rest of the 
 priests, went his way. That which I was moved to declare 
 was this: "That the Holy Scriptures were given forth by the 
 
42 INCIDENTS CONCERNING THE 
 
 spirit of God; and all people must first come to the spirit of 
 God in themselves, by which they might know God and Christ, 
 of whom the prophets and apostles learnt: and by the same 
 spirit know the Holy Scriptures; for as the spirit of God was 
 in them that gave forth the Scriptures, so that same spirit 
 must be in all them that come to understand the Scriptures. 
 By which spirit they might have fellowship with the Father, 
 with the Son, with the Scriptures, and with one another: and 
 without this spirit they can know neither God, Christ, nor the 
 Scriptures, nor have a right fellowship one with another." I 
 had no sooner spoken those words, but about half a dozen 
 priests that stood behind me, burst into a passion. One of 
 them, whose name was Jackus, amongst other things that he 
 spoke against the Truth said: "The spirit and the letter were 
 inseparable." I replied: "Then every one that hath the letter 
 hath the spirit, and they might buy the spirit with the letter 
 of the Scriptures." This plain discovery of darkness in the 
 priest, moved judge Fell and colonel West to reprove them 
 openly, and tell them: "That according to that position, they 
 might carry the Spirit in their pockets as they did the Scrip- 
 tures." Upon this the priests being confounded and put to 
 silence, rushed out in a rage against the justices, because 
 they could not have their bloody ends upon me. The justices, 
 seeing the witnesses did not agree, and finding that all their 
 evidences were not sufficient in law to make good their charge 
 against me, discharged me. Thus I was cleared in open ses- 
 sions of those lying accusations which the malicious priests 
 had laid to my charge; and multitudes of people praised God 
 that day. It was a day of everlasting salvation to hundreds 
 of people: for the Lord Jesus Christ, the way to the Father, 
 the free Teacher, was exalted and set up, his everlasting 
 Gospel was preached, and the word of eternal life was de- 
 clared over the heads of the priests and all such lucrative 
 preachers. 
 
 The trial of George Fox for alleged blasphemy was by no 
 means a solitary case. It is recorded of Anne Audland, after- 
 wards Anne Camm, that she was indefatigable in promulgat- 
 ing the glad tidings of life and salvation. The success which 
 
SOCIETY OF FRIENDS. 43 
 
 attended her labors so provoked her persecutors, that they 
 threatened she should be burnt, and she was brought to trial 
 on a charge of blasphemy. In speaking to a priest of Ban- 
 bury, she had observed: "That true words might be false in 
 the mouths of some who quote them;" and quoting in proof 
 and explanation of her meaning, the language of the prophet 
 Jeremiah: "Though they say the Lord liveth, surely they 
 swear falsely." From these expressions her enemies manu- 
 factured the charge of denying that God lived. During the 
 course of the trial she conducted herself with so much pru- 
 dence and innocent firmness, and gave such judicious answers 
 to the questions propounded to her, that the judge was evi- 
 dently inclined to her acquittal. Some of the justices who 
 had been active in committing her, finding their designs were 
 likely to be frustrated, stepped down from the bench among 
 the jury, in order to influence their minds against her. Some 
 of the officers of the court protested against their arbitrary 
 and unrighteous proceedings. She was honorably acquitted, 
 but the judge, willing to appease the disappointed rage of her 
 enemies, demanded bond for her good behavior; which, as an 
 innocent woman of good repute, she declined giving, and he 
 remanded her to prison. Here she was thrust into a filthy 
 dungeon several steps below the ground, on one side of which 
 ran the common sewer, emitting a horrible stench, and giving 
 admission to frogs and vermin, which infested her apartment. 
 It was also destitute of any convenience for making a fire to 
 warm the inmates, or dry up the noxious vapors which exhaled 
 from its filthy and disgusting contents. 
 
 Among the truths of which our early Friends were con- 
 vinced, perhaps no one exposed them to more severe suffer- 
 ings from malicious men, than their faithful adherence to the 
 teaching of Christ, that oaths are forbidden to the Christian. 
 At an earlier period in English history, when the conflict 
 
44 INCIDENTS CONCERNING THE 
 
 between popery and protestantism was still recent or, it may 
 be said, still unsettled in England, acts had been passed in- 
 flicting severe penalties, extending to the loss of property and 
 imprisonment for life, on those who refused to take certain 
 oaths, avowing allegiance to the king of England, and reject- 
 ing the claims of the pope to the government of the church 
 in that country. In a community where every one admitted 
 the propriety of binding themselves by oaths, those who re- 
 fused these oaths were considered to be disloyal to the gov- 
 ernment. These obligations were never designed to be applied 
 to a loyal and innocent people, who were willing to be bound 
 by their substance, but who believed that the command " Swear 
 not at all," was obligatory upon them. It was therefore a 
 malicious and hateful perversion of justice of which the ene- 
 mies of Friends were guilty in so wresting these statutes as to 
 make them apply to those against whom there was no shadow 
 of pretense that they were deficient in loyalty to the king, 
 or were not free from attachment to popery. The history of 
 our Society abounds in instances where, without any show of 
 reason, these oaths were administered to Friends, simply as 
 traps to ensnare them. The account which George Fox gives 
 of his trial at Lancaster in 1664, shows in an interesting man- 
 ner the efforts of the judges to ensnare him, and his own in- 
 trepidity and the' clearness of his intellect. 
 
 In 1663, a warrant to arrest George Fox had been given 
 by some evil-disposed justices in the north of England, the 
 pretence for which was that he had sent forth a paper cau- 
 tioning the people against joining in any treasonable plots. 
 Hence it was inferred that he must have some knowledge of 
 such a movement. When he was brought before the justices, 
 one George Middleton (who was reported to be a papist) said 
 to him: "You are a rebel and a traitor." George says: 
 
SOCIETY OF FRIENDS. 45 
 
 I asked him whom he spoke to, or whom did he call a 
 rebel. He was so full of envy that for a while he could not 
 speak. But at last he said, he spoke it to me. With that I 
 struck my hand on the table, and told him I had suffered more 
 than twenty such as he, or than any that were there, for I 
 had been cast into Derby prison for six months together, and 
 had suffered much because I would not take up arms against 
 the king before Worcester fight. I had been sent up a pris- 
 oner out of my own county by colonel Hacker to-Oliver Crom- 
 well, as a plotter to bring in king Charles, in the year 1654, 
 and I had nothing but love and good-will to the king, and 
 desired the eternal good and welfare of him and all his sub- 
 jects. " Did you ever hear the like?" said Middleton. Nay, 
 said I, ye may hear it again, if ye will, for ye talk of the king, 
 a company of you. But where were ye in Oliver's days, and 
 what did ye do then for him? I have more love to the king 
 for his eternal good and welfare than any of you have. 
 
 Finding no other excuse for sending him to prison, they ten- 
 dered the oath to him, which he would not take. In 1664, he 
 was again brought before the court. 
 
 When George Fox was asked in court whether he would 
 take the oath or not, he replied: 
 
 Ye have given me a book to kiss and to swear on, and this 
 book which ye have given me to kiss, says: "Kiss the Son," 
 and the Son says in this book, "Swear not at all:" and so 
 says, also, the apostle James. I say as the book says, yet ye 
 imprison me. How chance ye do not imprison the book for 
 saying so? How comes it that the book is at liberty among 
 you which bids me not to swear, and yet ye imprison me for 
 doing as the book bids me? I was speaking this to them, 
 and held up the Bible open in my hand to show them the 
 place where Christ forbade swearing. They plucked the book 
 out of my hand, and the judge said : ' Nay, but we will imprison 
 George Fox." Yet this got abroad over all the country as a 
 by-word: "That they gave me a book to swear on that com- 
 manded me not to swear at all," and that the Bible was at 
 liberty, and I in prison for doing as the Bible said. 
 
46 INCIDENTS CONCERNING THE 
 
 The account of this trial, as given in George Fox's Journal, 
 illustrates several points: The feeling of malice that actuated 
 the court, its disregard of the legal rights of the prisoner, 
 the fearlessness with which George Fox exposed their wrong 
 proceedings, the clear-headedness which enabled him, in meas- 
 ure, to confound his persecutors, and the plain exposition of 
 the Scriptural ground for refusing to swear. 
 
 In the account of Friends in Wales, it is stated that the 
 magistrates in Montgomeryshire, being excited to enmity 
 against Friends because so many were convinced of their 
 principles, had most of those who had newly joined with them 
 brought before them, that they might tender them the oath 
 of allegiance. They knew they could not, in conscience, take 
 it, and thus the way was opened to send them to prison. 
 
 In the Sixth Month of 1662, five women were committed to 
 close confinement at Haverford-West for refusing to take the 
 oath of allegiance. 
 
 At Shrewsbury, where many Friends were confined, divers 
 of their brethren from distant places were drawn, in Chris- 
 tian love, to visit them. The soldiers of the guard appre- 
 hended these as they came, and took them before the mayor, 
 who, understanding his business fully by this time, would im- 
 mediately tender them the oath, and commit them to the 
 company of those they had been sympathizing with. Some 
 so served had come to bring provisions to the prisoners. 
 
 William Penn, in his account of the rise of the Society of 
 Friends, points out one of their characteristics, which had 
 much to do with the severe sufferings to which they were 
 exposed. He says: 
 
 They refuse to pay tithes or a maintenance to a national 
 ministry, and that for two reasons: The one is, that they be- 
 lieve all compelled maintenance, even to Gospel ministers, to 
 be unlawful, because expressly contrary to Christ's command, 
 
SOCIETY OF .FRIENDS. 47 
 
 who said: "Freely ye have received, freely give;" at least, 
 that the maintenance of Gospel ministers should be free, and 
 not forced; the other reason of their refusal is, because these 
 ministers are not Gospel ones, in that the Holy Ghost is not 
 their foundation, but human arts and parts, so that it is not 
 a matter of humor or sullenness; but pure conscience toward 
 God, that they cannot help to support national ministers where 
 they dwell, which are but too much and too visibly become 
 ways of worldly advantage and preferment. 
 
 The testimonies held by our early Friends to a free Gospel 
 ministry, caused them much suffering. It operated in two 
 ways: First, by bringing them into collision with the laws 
 then in force for the collection of tithes and other so-called 
 church dues; and, secondly, by making enemies of the great 
 body of the priesthood, whose calling and maintenance were 
 thus called in question, and who became some of the most 
 bitter and inveterate of persecutors, and were active in stir- 
 ring up others to beat and imprison the Quakers. The words 
 of Micah, the ancient prophet, were verified: "He that put- 
 teth not into their mouths, they even prepare war against 
 him." The maliciousness and cruelty of many of the priests 
 were altogether at variance with the Divine love which ought 
 to rule in the hearts of those who professed to be ministers 
 of the loving Jesus. 
 
 A writer in the " Westminster and Foreign Review" points 
 out the connection between the doctrines of Friends and the 
 persecutions they experienced: 
 
 George Fox repudiated priesthood and priestcraft, and dared 
 to deny the right of a human mediator between God and man. 
 He acknowledged but one mediator; one whose services were 
 not to be doled out in pittances apportioned to the coin re- 
 turned. It, therefore, is not remarkable that the' priesthood, 
 of whatever denomination [seeing their craft was in danger], 
 should rise as one man against the Quaker, and denounce him 
 
48 INCIDENTS CPNCERNING THE 
 
 from the pulpit and the press as an atheist and a traitor; an 
 enemy alike to religion and to law. Such was the case ; and when 
 we remember how subtle, how ramified, how extended is that 
 power and influence which he attacked, we cannot wonder 
 that the Quaker was hunted from place to place like a beast 
 — was torn from his home and family — was thrown into the 
 most filthy dungeons — was flogged, maimed, crippled and 
 murdered merely on a false charge of irreligion and disaffec- 
 tion, originating entirely in the vengeance of a priesthood 
 whose offices he declined, and with whose emoluments the 
 spread of such opinions must of necessity interfere. The 
 license for marriage, the marriage form, and the interference 
 of the priests in completing it — the churching of women — the 
 sprinkling of infants — the administration of the sacrament — 
 the ceremony of confirmation — the funeral service — the conse- 
 cration of churches and churchyards — all forms of prayers 
 and written sermons — all were of no avail with the Quaker. 
 This was accounted atheism and high treason in the eyes of 
 the clergy, and all those over whom this influence extended. 
 The boldness with which Fox preached these doctrines is 
 shown in his own Journal. " The Journal of George Fox," 
 says Sir James Macintosh, " is one of the most extraordinary 
 and instructive documents in the world, and no man of com- 
 petent judgment can peruse it without revering the virtue of 
 the writer." Here we are presented with the origin of the 
 Quaker tenet against a paid clergy of any description; and 
 from the doctrines of their founder, as agreeing with the 
 New Testament, the Quakers conceive themselves called upon 
 to protest openly against such a ministration of the Gospel, 
 as being contrary to the spiritual injunctions of Christ and 
 the practice of the apostles, and the early Christian church. 
 Hence they refuse to pay all tithes or church demands, pa- 
 tiently submitting to the legal penalties attached to such re- 
 fusals, and to the rapacity of their enemies, who, in the early 
 periods of the Society, carried their plunder to so great an 
 excess as not only to involve many in total ruin, but also 
 subject them to long and cruel imprisonments, which in many 
 cases of particular hardship, terminated in death. The number 
 who perished in this way throughout the kingdom amounted to 
 three hundred and sixty-nine persons. 
 
SOCIETY OP FRIENDS. 49 
 
 Somewhere about the year 1781, a number of Friends were 
 summoned before a Justice of the Peace at the suit of the 
 Vicar of Carlton for not having paid their small tithes. The 
 amount that could be claimed of each annually, according to 
 law, was small, but the demand made before the magistrate 
 appeared to him exorbitant, and he advised the priest to 
 make a more moderate claim. This he refused to do — and 
 although the Friends could not have paid the smallest fraction 
 of the claim, yet the refusal of the prosecutor to abate any- 
 thing, clearly showed his covetous spirit. He then commenced 
 •an exchequer process, throwing it into the Bishop's Court. 
 
 After many years' delay he obtained a decree for the amount 
 of his claim, and the costs, and for not paying the sum thus 
 awarded, Joseph Brown, John Wormall, John Stansfield, Henry 
 Wormall, Henry King, John Wilkinson, William Hartley and 
 •James Walton, were torn from the bosom of their families, 
 and thrown into York Castle. These men were none of them 
 in affluent circumstances, some were quite poor, and there was 
 not one whose family was not dependent for its support on his 
 industry. Being now debarred from profitable employment, 
 several of the prisoners had no means of preventing their 
 families from becoming dependent upon the charity of their 
 friends. Joseph Brown was a minister, and although affected 
 with a pulmonary complaint, he had, by persevering industry, 
 maintained a wife and family of ten children by his business, 
 which was not a remunerative one, being that of a constructor 
 of dry stone fences. Beside this he tilled a very small portion 
 of land. 
 
 The Friends continued in prison about two years, when, 
 through the representations made of the case to the king, 
 and others in authority, a clause was inserted in an act of 
 Parliament by which magistrates were empowered to release 
 them. The prison doors were opened for all the Friends ex- 
 4 
 
50 INCIDENTS CONCERNING THE 
 
 cept John Wilkinson — who had by death been previously set 
 free from the wrath of the persecutor. Distraints were made 
 on the property of the survivors to meet the unjust claims of 
 the vicar. 
 
 On one occasion, George Fox, being at a meeting when the 
 preacher took for his text the passage: "Ho, every one that 
 thirsteth, come ye to the waters; and he that hath no money, 
 come ye, buy and eat; yea, come, buy wine and milk, without 
 money and without price." After he had finished his dis- 
 course, George exclaimed: "Come down, thou deceiver ! dost 
 thou bid people come freely, and to take of the water of life 
 freely, and yet thou takest three hundred pounds a year of 
 them. May'st thou not blush with shame ! Did not Christ say 
 to his ministers whom He sent to preach: "Freely ye have re- 
 ceived, freely give?" 
 
 The practice of true friends has ever been in accordance with 
 this principle. Samuel Bownas, in his Memoirs, says: 
 
 I visited Leicestershire pretty generally, and a woman of some- 
 account, whose name was Jemima Mountney, was convinced, 
 and was with me at sundry meetings, and was exceedingly ten- 
 der and loving, being thoroughly reached and satisfied. When 
 we parted she was so open-hearted that I was called aside by 
 her, and after having said something to me about her inward 
 condition, she offered me some pieces of gold, which I told 
 her I durst not touch. She very courteously, and vnth a be- 
 coming genteel mien, told me she was both able and willing, 
 and as she had no other way that she could show her grati- 
 tude for that spiritual good she had received from my ministry, 
 she could do no less, beseeching that I would receive it, as 
 the true token of her love and respect. In answer, I said it 
 was what I never had done; nor could 1 now do it; but all 
 the reward I desired and expected was, that she might care- 
 fully, with a sincere heart, endeavor that her obedience did 
 keep pace with her knowledge, the hearing of which would 
 rejoice my soul. We parted in great love and tenderness. 
 
SOCIETY OP FRIENDS. 51 
 
 Samuel Bownas makes this further remark on the subject 
 of the ministry: 
 
 All who have received their ministry from the Lord Jesus, 
 are bounfl, by his command to his apostles, to give it forth 
 freely. If persons study their preaching to get a living 
 by it, they will be likely to expect to be paid for it; but do 
 •we not suppose if all Christians were brought to wait upon 
 God in reverent silence, for ability to worship Him in spirit 
 and in truth, that He would select his ministers for the work 
 who would preach freely as their duty, and that the Redeem- 
 er's cause, the reign of the Prince of Peace, would be more 
 effectually spread in the world. 
 
 Gough, in his history of the people called Quakers, men- 
 tions several cases which show the hard-heartedness of some 
 of the priests, and their injustice in taking more than the law 
 entitled them to. Leonard Cole, for refusing to pay tithes, 
 was sent to prison, and while there the priest made a seizure 
 of Jiis corn and cattle to the value of nearly one hundred 
 pounds for one year's tithe, for which the former occupier 
 of the same farm paid but six pounds. 
 
 For fifty pounds demanded, were taken from John Pollard, 
 of Steeple, corn, etc., to the value of three hundred and 
 twenty-two pounds. 
 
 John Bishop, in the Isle of Wight, a poor laboring man 
 who had a large family dependent on his labor, was imprisoned 
 in Winchester jail for tithes twenty weeks. 
 
 William Vincent, for a demand of only four pence for tithes, 
 was imprisoned in Northampton jail about a year. 
 
 Margaret Parke, a poor widow, having three children, was 
 imprisoned twenty-seven months for tithes of cow and hay 
 less than thirteen shillings four pence in value. This poor 
 woman's sufferings were grievous, being closely confined 
 among murderers and thieves, where her friends were not 
 admitted to see her. 
 
52 INCIDENTS CONCERNING THE 
 
 It was the practice of Friends to preserve an account of the 
 sufferings they underwent on Truth's account, and the annual 
 epistles of London Yearly Meeting for many years, state the 
 amounts taken from its members on account of tithes, etc., 
 as well as the number in prison. The pecuniary distraints 
 varied from three to upwards of five thousand pounds, and 
 the number of prisoners was often over one hundred. In the 
 year 1829 the meeting was able to report for the first time 
 that there was no Friend in prison on " Truth's account," 
 " On which occasion," says the epistle, " we cannot but com- 
 memorate the goodness of our God in this his merciful dis- 
 pensation, so different from the lot of our fathers." 
 
 Of the enmity felt by the clergy towards our early Friends, 
 Robert Barclay remarks: 
 
 God having shown us this corrupt and antichristian ministry, 
 and called us out from it, and gathered us into his own power 
 and life, to be a separate people, so that we dare not join. with 
 nor hear these antichristian hirelings, neither yet put into 
 their mouths or feed them; oh! what malice, envy and fury 
 hath this raised in their hearts against us! That though we 
 get none of their wares, neither will buy them, as knowing 
 them to be naught, yet will they force us to give them money; 
 and, because we cannot for conscience' sake do it, our suffer- 
 ings upon that account have been unutterable. These avari- 
 cious hirelings have come to that degree of malice and rage, 
 that several poor laboring men have been carried hundreds of 
 miles from their own dwellings, and shut up in prison, some 
 two, some three, yea, some seven years together, for the value 
 of one pound sterling and less. I know myself a poor widow, 
 that for the tithes of her geese, which amounted not to five 
 shillings, was about four years kept in prison thirty miles 
 from her house. Yea, hundreds have hereby spilled their in- 
 nocent blood, by dying in the filthy noisome holes and prisons. 
 And some of the priests have been so enraged, that goods 
 thus ravished could not satisfy them, but they must also satisfy 
 their fury by beating, knocking and wounding with their hands 
 
SOCIETY OF FRIENDS. 53 
 
 innocent men and women for refusing (for conscience' sake) to 
 put into their mouths. 
 
 The Journals of Friends who lived in those days, abound 
 with statements of the sufferings by loss of property and 
 imprisonments to which they were subjected for their faithful- 
 ness in refusing to pay preachers who had not ministered unto 
 them, and who had no equitable claim upon them, and whose 
 forced maintenance was a violation of the principles laid down 
 by Christ and his apostles. 
 
 The word " Tithes " means a tenth part. Among the Jews 
 it was given to the tribe of Levi, as a substitute for their 
 share of the land, when the land of Canaan was divided among 
 the tribes of Israel. There was no similar provision among 
 the early Christians. Indeed, in the earlier period of the 
 Christian church, there was no separate order of clergy, but 
 in their meetings every one was at liberty to exercise the 
 gift of ministry as the Lord called them to the service. It 
 soon became common to raise a church fund, and Tertullian 
 shows the purposes to which it was applied — " In relieving the 
 poor, and upon children destitute of parents, and in the main- 
 tenance of aged and feeble persons, and of men wrecked by 
 sea, and of such as have been condemned to metallic mines, 
 or have been cast into prison, professing the Christian faith." 
 In the distribution of these funds, no doubt, the ministers in 
 need would share as well as the other members, not because 
 they were ministers, but because they were poor or in dis- 
 tress. 
 
 These funds were derived from voluntary contributions, 
 and were under the care of the deacons — the bishops having 
 nothing to do with them, until the Council of Antioch, in the 
 year 340, ordained that the bishops might distribute them, 
 but that they should take no part of them to themselves, or 
 for the use of the priests who lived with them, unless necessity 
 
54 INCIDENTS CONCERNING THE 
 
 required it. With the progress of declension in the church, 
 the payment of all ministers was gradually introduced between 
 the fourth and eighth centuries; and the proportion of the 
 funds devoted to its original object — the relief of the poor — 
 was lessened. In the year 1200, Pope Innocent III. ordained 
 that every one should pay tithes to those who administered 
 to him spiritual things in his own parish: and thus the fund 
 of the poor was converted almost wholly into a fund for the 
 maintenance of the church. 
 
 By an act passed in the reign of Henry VIII., of England, 
 the right of the clergy to tithes was confirmed, and the priests 
 could claim a legal title to them. Friends refused to obey 
 this law, because, if tithes were due to anybody, they were 
 due to the poor. Secondly, because they had been originally 
 free-will offerings, and now by violence had been changed 
 into dues to be collected by force. It was clear, from the 
 instructions of Jesus to his disciples, that ministers of the 
 Gospel were not authorized to demand a maintenance from 
 others; and that any constrained payment of these demands 
 would amount to an acknowledgment of the right of the civil 
 magistrate to interfere in matters which lay solely between 
 God and man. Thirdly, the tithes were claimed by the act of 
 Henry VIII. as being due by Divine right, as were the Leviti- 
 cal tithes. To this Friends objected that the Levitical priest- 
 hood and all its belongings ceased with the coming of Christ; 
 and therefore they would be acquiescing in a false principle, 
 if they paid tithes founded upon it. 
 
 The objection to the payment of tithes by Friends being a 
 matter of conscience, and founded on a religious principle, 
 they suffered great hardships rather than sacrifice their peace 
 of mind by paying them. One of the most outrageous of these 
 cases was that of a poor widow and her son, who were im- 
 prisoned eleven months on a verdict for one penny for tithe- 
 
SOCIETY OF FRIENDS. 5P 
 
 "wool. Under a feeling of the avaricious spirit which prevailed 
 In many of the ministers of the established church, George 
 Fox says: 
 
 The black, earthly spirit of the priests wounded my life; 
 and when I heard the bell toll to call people together to the 
 steeple-house, it struck at my life; for it was like a market- 
 "bell to gather people together, that the priest might set forth 
 liis wares for sale. Oh, the vast sums of money that are got 
 "by the trade they make of selling the Scriptures, and by their 
 preaching, from the highest bishop to the lowest priest! 
 What one trade else in the world is comparable to it? not- 
 withstanding the Scriptures were given forth freely, Christ 
 commanded his ministers to preach freely, and the prophets 
 and apostles denounced judgment against all covetous hire- 
 lings and diviners for money. 
 
 It was not only in the collection of tithes and similar 
 charges that Friends suffered by the hands of the priests, 
 but these were great instruments in stirring up the civil 
 magistrates to persecute them. Not only so, but in collect- 
 ing the tithes which they claimed, many of them maliciously 
 resorted to forms of legal proceedings which involved their 
 victims in great expenses and often tedious imprisonments, 
 when at the time there were easy methods of distraining the 
 amount. To procure relief from this grievance a petition was 
 presented to Parliament in 1736, praying that prosecutions 
 for tithes might be restrained so as to follow only the less 
 ■oppressive methods. In this petition it was stated that above 
 eight hundred pounds had been taken from ten persons, when 
 the original demand did not collectively amount to more than 
 fifteen pounds; and that nearly three hundred had been com- 
 mitted to prison on such prosecutions, of whom several had 
 died prisoners. Notwithstanding the reasonable nature of 
 this petition, it was strenuously opposed by the clergy, and 
 through their influence defeated. 
 
56 INCIDENTS CONCERNING THE 
 
 Among the sects which arose in England during the relig- 
 ious excitements of the seventeenth century, were the Ranters, 
 who appeared about the year 1640. William Penn says of 
 them: 
 
 They interpreted Christ's fulfilling of the law for us to be 
 a discharging of us from any obligation and duty the law 
 required of us, instead of the condemnation of the law for 
 sins past, upon faith and repentance; and that now it was 
 no sin to do that which, before, it was a sin to commit — the 
 slavish fear of the law being taken off by Christ; and all 
 things good that man did, if he did but do them with the mind 
 and persuasion that it was so; insomuch that divers fell intO' 
 gross and enormous practices — pretending, in excuse thereof, 
 that they could, without evil, commit the same act which was 
 sin in another to do. This, he adds, was to make sin super- 
 abound by the aboundings of grace, and to turn from the grace 
 of God into wantonness. As if Christ came not to gave us 
 from our sins, but in our sins; not to take away sin, but that 
 we might sin more freely, at his cost and with less danger to 
 ourselves. I say, this ensnared divers, and brought them to 
 an utter and lamentable loss as to their eternal state, and 
 they grew very troublesome to the better sort of people, and 
 furnished the looser with an occasion to profane. 
 
 These Ranters, William Penn says, " Were the reverse to the 
 Quakers (for they feared and quaked at nothing, but made a 
 mock at fearing of God, and at sin, and at hell), who pre- 
 tended that love made fear needless, and that nothing was sin 
 but to them that thought it so, and that none should be 
 damned at last; whose extravagant practices exactly corre- 
 sponded with their evil principles. Yet," he adds, "some 
 ignorantly, and too many maliciously, involved us and ours 
 with them, and many of their exorbitances were thereby placed 
 to our account, though without the least reason, truth or 
 justice." 
 
 Friends often came into contact with these wild people. In. 
 
SOCIETY OP FRIENDS. 57 
 
 1649, George Fox visited some of 'them who were in prison at 
 Coventry. They began to " Rant, vapor and blaspheme. At 
 which," he says, " my soul was greatly grieved." After show- 
 ing them that the Scripture texts they adduced in support of 
 their pretensions made nothing for their purpose, he reproved 
 them for their blasphemous expressions, and went away. 
 
 In 1651, his Journal states, he visited a people at Cleve- 
 land that had tasted of the power of God, but were then shat- 
 tered to pieces and turned Ranters. His message unto them 
 from the Lord was " That they should all come together again, 
 and wait to feel the Lord's power and spirit in themselves, to 
 gather them to Christ, that they might be taught of Him." 
 He adds: "Most of the people were convinced, and received 
 God's everlasting Truth, and continue a meeting to this day, 
 sitting under the teaching of the Lord Jesus Christ, their Sa- 
 viour." 
 
 In 1654, he met with many Ranters " In the Peak coun- 
 try." He reproved them for swearing. " The word of life 
 was fully and richly preached, and many were convinced that 
 day." 
 
 At Reading, some of the Ranters entered into dispute, and 
 contended that God made the devil. This was in accordance 
 with the doctrine, which a temperate writer of that time says 
 they hold — that " There is but one spirit in the world, and 
 those names of good spirit and bad spirit are mere scare- 
 crows." In reply, George Fox tells them that *God made all 
 things good, and that satan became a devil by going out of 
 the Truth. 
 
 The Ranters sometimes came into Friends' meetings, and 
 made much disturbance, " Singing and dancing in a rude man- 
 ner." When William Edmundson was visiting the meetings 
 in New Jersey, he says: "One Edward Tarff came into the 
 meeting, vnth. his face blacked, and said it was his justifica- 
 
58 INCIDENTS CONCERNING THE 
 
 tion and sanctification; also sung and danced, and came to 
 me, where I was sitting, waiting on the Lord, and called me 
 old, rotten priest, saying I had lost the power of God. But 
 the Lord's power filled my heart, and his word was powerful 
 and sharp in my heart and tongue. I told him he was mad. 
 I looked on him in the authority of the Lord's power, and told 
 him I challenged him and his god that sent him, to look me 
 in the face one hour, or half an hour. But he was smitten, 
 and could not look me in the face, but went out. The Lord's 
 power and sense of it was over the meeting, in which I stood 
 up, showing them how the Ranters went from it, and were be- 
 witched by a transformed spirit into strong delusions." 
 
 When Thomas Story was travelling in Connecticut, he found 
 reproach had been thrown upon the Society of Friends on 
 account of the " Wild and unaccountable behaviour" of some 
 of the Ranters, whom the people of that colony confounded 
 with Friends. Thomas told the people that the Ranters " Held 
 absurd and blasphemous opinions, and frequently came into 
 our meetings, and rant, sing and dance, and act like madmen, 
 throwing dust into the faces of our ministers when preach- 
 ing. Though they are called Quakers, and have meetings of 
 their own, as we have, yet they have no discipline or order 
 among them, but deny all that as carnal and formal, leaving 
 every one to do as he pleases, without any reproof, restraint, 
 or account to the Society in anything, how inconsistent so- 
 ever with civiiity, morality and religion, and are in mere an- 
 archy." 
 
 In another part of his Journal, Thomas Story mentions at- 
 tending a meeting at Westbury, Long Island, where a marriage 
 was solemnized. To this meeting some of the Ranters came. 
 " During the greatest part of the time they were pretty still, 
 save only an old man, who sometimes hooted like an owl, and 
 made a ridiculous noise, as their manner is. The marriage 
 
SOCIETY OF FRIENDS. 59 
 
 being solemnized, he stood up and bore his testimony, as he 
 called it, against our set forms." 
 
 In 1737, John Griffith was travelling into East New Jersey, 
 and had a meeting near Black's River. He says: "None of 
 our Society were thereabouts, but there were some Ranters, 
 who had taken upon them the name of Quakers, to the great 
 scandal of Friends in that remote place. They came to the 
 meeting, being mostly women. Their impatient, restless spirits 
 would not suffer them to let us hold our meeting quietly; yet 
 they did not seem inclinable to contend, but rather to flatter and 
 applaud us. But we were not free to receive their testimony, 
 any more than Paul and Silas could that of the maid who was 
 possessed with an evil spirit, but rebuked them openly,- and 
 publicly declared our disunity with them, desiring the people 
 not to look upon them as belonging to the Society of the people 
 called Quakers, as we could assure the meeting it was not so. 
 I thought the chief service we had at that place was to tes- 
 tify against those wild, frantic people." 
 
 It was not only in Great Britain that Friends suffered for 
 the non-payment of tithes at the priests' demands. In Vir- 
 ginia, in 1724, Robert Jordan was summoned to appear before 
 the general court for non-payment of priest's wages. He says : 
 
 At my first appearance, the fierceness of the dragon was 
 felt, and his dark power seemed great and terrible, even as 
 though he would have swallowed me quick, and Truth's ad- 
 versaries seemed to rejoice, for I was made to stand like a 
 fool for them to glory over me, finding it safest for me and 
 the cause, to say little at that time. The indictment being 
 found, seemed very strange to me, who had not been accus- 
 tomed to such work. However, I composed and stayed my 
 mind in stillness on the Lord, with earnest breathings to Him 
 for Divine aid in this his cause. As I was not conscious of 
 having done any evil therein, I was greatly desirous that I 
 might not give way one jot of my testimony, through fear, 
 
60 INCIDENTS CONCERNING THE 
 
 even of death itself. I thought I felt the bitterness of it 
 strike at my natural life, and saw plainly that antichrist is as 
 bloodthirsty as ever, only he wants power. 
 
 Now the day for final judgment in the case came. The 
 council were very long in the council-chamber, before they 
 sat in judgment, when I was brought [before them] the' third 
 time. They demanded what I had further to say, for that 
 they were about to pass sentence upon me. I desired liberty 
 to make my defence, having much to say, and speak my sense 
 upon my paper, for the commissary or chief priest had per- 
 verted my meaning. This, governor Drisdale seemed willing 
 to, but it is like the priest, apprehending what I might say 
 would not make for their interest, overswayed him, and it 
 was denied. Howbeit, I told them I remembered to have 
 read a proviso of an act of Parliament, saying, no man should 
 be punished for any offense against the act, unless he were 
 prosecuted within three months after the fact committed; 
 but this, said I, was about seven months after. 
 
 Some of the court being especially resolved on severity to 
 make me submit, they proceeded to sentence, of a year's im- 
 prisonment, or bond with security for good behaviour, etc. 
 With a composed mind, and an audible voice, I said: "This is 
 an hard sentence; I pray God forgve mine adversaries!" This 
 affected divers standers-by with tears. One in particular, a 
 judge, and a man of note, was much affected, made himself 
 acquainted and conversed with me, more than once. He ap- 
 pears a well-convinced and tender man, and has since gladly 
 received meetings into his house, and, as he has since then 
 told me, has laid down his commission. 
 
 So now, I was settled in prison, but in the debtor's jail, and 
 although a close prisoner,, had pretty good air. But this 
 seemed too easy to force me to comply [with my adversaries' 
 wishes,] wherefore in a few days I was removed into the com- 
 mon side where condemned persons are kept. The jailer, 
 who, it is like, was taught his lesson, came to me, and said: 
 "The bill is found against you!" I meekly replied: "If 
 they have power to take away my life, I shall not refuse." 
 Here I was kept night and day without seeing anybody, save 
 the negro who tended the prison, [who came] once a day to 
 
SOCIETY OF FRIENDS. 61 
 
 bring a little water. [The place was] very nauseous, and so 
 dark I could not see to read at noonday, without creeping 
 close to the little holes in the door. After a while some 
 Friends, with paying dear, would come tome. The infectious 
 air soon [made me sick,] and had not the Lord been pleased 
 to help me by an invincible hand, I had there lost my life. 
 The governor was acquainted with my condition, and, I be- 
 lieve, used his endeavors for my liberty. My wife, with others 
 came to see me, and brought me some necessaries, with a 
 design to stay and minister to me. But being close pent in 
 that infectious place, I thought it was enough to endanger 
 the life of one, [so discouraged her staying.] My wife went 
 away that day, we being made willing to part, and leave all 
 to the Lord. Herein the craft of my adversaries was turned 
 into foolishness, as well as in the close of the whole scene. 
 They expected she might have influenced me to comply [with 
 their terms,] and in order to render it terrible to her, we, 
 with the other Friends, were locked and barred in as close as 
 usual. The jailer asked if they had brought any tools in 
 their wallets, which I am well assured he did not expect. 
 
 The commissary omitted not to visit me, more than once, 
 ■under a show of friendship, to ensnare me; and I was very 
 wary of him. I had written to the Governor to acquaint him 
 with my condition, and now wrote again. So after about 
 three weeks' confinement I was discharged, without any ac- 
 knowledgment. This brought me into acquaintance and ready 
 admittance to the governor, who said, I was a meek man, and 
 that we loved the king, etc. Thus I returned home with 
 praises and thanksgivings, in my heart to the Lord, who had 
 caused his Truth to triumph over the strongest efforts of man, 
 and the powers of the earth. 
 
62 INCIDENTS CONCERNING THE 
 
 CHAPTER III. 
 
 WORLDLINESS. 
 
 It is worthy of notice how large a proportion of the profes- 
 sors of Christianity practically disregard the Scripture exhorta- 
 tion: " Be not conformed to the world, but be ye transformed 
 in the spirit of your minds." It remains to be sorrowfully 
 true that the world lieth in wickedness, and that many of its 
 practices are not consistent with the purity inculcated by the 
 religion of Christ. George Pox says, in his Journal: 
 
 When the Lord sent me into the world, He forbade me to 
 put off my hat unto any, high or low, and I was required to 
 " thee and thou" all men and women, without any respect to 
 rich or poor, great or small. And as I travelled up and down, 
 I was not to bid people " Good morning" or " Good evening;" 
 neither might I bow, or scrape with my leg, to any one. 
 This made the sects and professors rage. 
 
 Oh, the rage that was in the priests, magistrates, pro- 
 fessors and people of all sorts, and especially in priests and 
 professors; for though " thou," to a single person was accord- 
 ing to their accidence and grammar rules, and according to 
 the Bible, yet they could not bear to hear it. And because 
 I could not put off my hat to them, it set them all into a 
 rage. But the Lord showed me it was an honor below, which 
 He would lay in the dust and stain; an honor which proud 
 flesh looked for, but sought not the honor which cometh 
 from God only; that it was an honor invented by man, in the 
 fall and in the alienation from God, who were offended if it 
 was not given them, yet would be looked upon as saints, 
 church members and great Christians. But Christ saith : " How 
 can ye believe who receive honor one of another, and seek 
 not the honor that cometh from God only?" "And I," saith 
 Christ, " receive not honor of men." Showing that men have 
 an honor which they will receive and give, but Christ will 
 
SOCIETY OF FRIENDS. 63 
 
 have none of it. This is the honor which Christ will not re- 
 ceive, and which must be laid in the dust. Oh, the scorn, 
 heat and fury that arose! Oh, the blows, punching, beat- 
 ings and imprisonments that we underwent for not putting 
 off our hats to men. For that soon tried all men's patience 
 and sobriety, what it was. The bad language and evil usage 
 we received, on this account is hard to be expressed, besides 
 the danger we were sometimes in of losing our lives for this 
 matter, and that by the great professors of Christianity. And 
 though it was but a small thing in the eye of man, yet a won- 
 derful confusion it brought among all professors and priests. 
 
 William Penn, in speaking of Friends, says: 
 
 Not to respect persons was another of their doctrines and 
 practices, for which they were often buffeted and abused. 
 They affirmed it to be sinful to give flattering titles, or to use 
 vain gestures and compliments of respect; though to virtue 
 and authority they ever made a difference, but after their 
 plain and homely manner. They also used the plain language 
 of "Thou" and "Thee" to a single person, whatever was his 
 degree among men. 
 
 Robert Barclay, in his " Apology," Proposition XV., unfolds, 
 to some extent, the grounds of the objections felt by Friends 
 to titles of honor and vain compliments: First, because these 
 titles are no part of that obedience which is due to magis- 
 trates or superiors, which consists in obeying their just and 
 lawful commands; secondly, such titles are not used in Scrip- 
 ture; and thirdly, they often lay on those who use them a 
 necessity to lie, because he who is styled "Your Excellency" 
 may have nothing of excellency in him; or "Your Grace" may 
 appear to be an enemy to grace, and he who is called "Your 
 Honor" may be known to be base and ignoble; lastly, these 
 titles are part of that honor which comes from below, which 
 is to be rejected by Chistians. 
 
 Such absurd compliments as " Your humble servant," etc., 
 
64 INCIDENTS CONCERNING THE 
 
 are so notoriously false and hollow, that " To use lying is now 
 come to be accounted civility." 
 
 Kneeling, bowing and uncovering the head is the outward 
 signification of our adoration towards God, and therefore it 
 is not lawful to give it unto man. 
 
 When George Fox was travelling in the southwestern part 
 of England, one major Ceely put off his hat to him, and said: 
 "How do you do, Mr. Fox? Your servant, sir." George re- 
 plied to him: " Major Ceely, take heed of hypocrisy and of a 
 rotten heart; for when came I to be thy master, and thou my 
 servant?" 
 
 In 1656, seven Friends in Wales were arrested and com- 
 mitted to prison till the next assizes, five months off. When 
 the assizes came, they were brought before the court, and no 
 breach of law was proven against them. Yet, taking occa- 
 sion of their coming before him with their hats on, the judge, 
 on pretence of its being a contempt of court, fined them and 
 recommitted them to prison, where they remained for three 
 months longer. 
 
 In Cheshire there was a hole hewed out of a rock, into which 
 prisoners were sometimes forced, by way of torture. It was 
 called " Little Ease." A Friend, who complained to the mayor 
 against a drunken fellow who had grossly abused him, was 
 sent to " Little Ease" for not putting off his hat when he made 
 the complaint, and the drunkard went unpunished. 
 
 When George Fox was travelling in Cornwall, he was ar- 
 rested and committed to prison by major Ceely. When the 
 assizes came on, no breach of law could be proven against him. 
 The judge, instead of releasing him, fined the prisoners twen- 
 ty marks apiece for not putting off their hats. 
 
 When William Penn became convinced of the principles held 
 by Friends, he saw that the so-called " Hat honor" paid to 
 men was inconsistent with the high standard of practical 
 
SOCIETY OP FRIENDS. 65 
 
 Christianity, and was turned out of his home by his father 
 for his refusal to conform to the usual custom. 
 
 On one occasion, when George Fox and his friends were 
 taken into court, they stood with their hats on, and the Jour- 
 nal narrates that: 
 
 Judge Glyn, a Welshman, then chief justice of England, 
 said to the jailor: "What be these you have brought here 
 into the court?" " Prisoners, my lord," said he. Why do 
 you not put off your hats?" said the judge to us. We said 
 nothing. " Put off your hats," said the judge again. Still 
 we said nothing. Then said the judge : " The court commands 
 you to put off your hats." Then I spake and said: "Where 
 did ever any magistrate, king or judge, from Moses to Dan- 
 iel, command any to put off their hats, when they came before 
 them in their courts, either amongst the Jews (the people of 
 God) or amongst the heathen? And if the law of England 
 doth command any such thing, show me that law either writ- 
 ten or printed." The judge grew very angry, and said: "I 
 do not carry my law books on my back." " But," said I, " tell 
 me where it is printed in any statute book, that I may read 
 it." Then said the judge: "Take him away, prevaricator! I 
 will ferk him." So they took us away, and put us among the 
 thieves. Presently after he called to the jailor: "Bring them 
 up again! Come," said he, " where had they hats from Moses 
 to Daniel? Come, answer me; I have you fast now!" I re- 
 plied, " Thou mayest read in third of Daniel that the three 
 children were cast into the iiery furnace by Nebuchadnezzar's 
 command, with their coats, their hose and their hats on." 
 This plain instance stopped him; so that, not having anything 
 else to the point, he cried again: "Take them away, jailor!" 
 
 In the early history of Pennsylvania there is an incident 
 recorded, which shows the carefulness of Friends to main- 
 tain their testimony on this point, and also the jealousy with 
 which they guarded against any infringement on their lib- 
 erties. 
 
 In the year 1725, John Kinsey was employed to plead in a 
 5 
 
66 INCIDENTS CONCERNING THE 
 
 case before the court of chancery in Pennsylvania. When 
 he undertook to speak, having his hat on his head, he was 
 interrupted by the governor of the province, William Keith, 
 who was president of the court, and directed to remove his 
 hat. He declined obedience, saying that he could not do it, for 
 conscience' sake. The governor, notwithstanding this reply, 
 directed the hat to be taken from his head, and then suffered 
 the cause to proceed. At the Monthly Meeting of Philadel- 
 phia, held Second Month 30th of that year, the subject claimed 
 the serious attention of the members, and the representatives 
 to the Quarterly Meeting were directed, after giving in to 
 that body an account of the state of their members, " To sig- 
 nify the great uneasiness Friends are under at the governor's 
 not suffering our Friend, John Kinsey, Jr., to plead in the last 
 court of chancery until his hat was first taken off by an officer, 
 which this meeting apprehends to be an infringement on the 
 religious liberties of our community, and desires advice and 
 assistance of the Quarterly Meeting therein." 
 
 At the next meeting, the representatives report " That the 
 Quarterly Meeting, upon hearing and fully considering the 
 case of John Kinsey in the court of chancery, had appointed 
 ten Friends to wait on the governor with an address, showing 
 the infringement made, as Friends conceive, on their religious 
 liberty secured to them by law and cha,rter, and requesting 
 the governor that he woiild consider it as such, and for the 
 future be pleased to direct that all such impositions might be 
 avoided." 
 
 The humble address of the people called Quakers, by ap- 
 pointment of their Quarterly Meeting held second of Third 
 Month, 1725, for the city and county of Philadelphia. 
 
 May it please the Governor. Having maturely considei-ed 
 the inconveniences and hardships, which we are apprehensive 
 all those of our community may be laid under who shall be 
 
SOCIETY OP FRIENDS. 67 
 
 required, or obliged to attend the respective courts of judi- 
 cature, in this province, if they may not be admitted without 
 first having their hats taken off from their heads by an officer; 
 as we understand was the case of our Friend John Kinsey, 
 when the Governor was pleased to command his hat to be so 
 taken off, before he could be permitted to speak in a cause 
 depending at the last Court of Chancery, after he had de- 
 clared that he could not, for conscience, comply with the 
 Governor's order to himself to the same purpose; which, being 
 altogether new and unprecedented in this province, was the 
 more surprising to the spectators, and as we conceive, how- 
 ever slight some may account it, has a tendency to the sub- 
 version of our religious liberty. 
 
 We, therefore, crave leave to represent to the Governor, 
 That this province, with the powers of government, was grant- 
 ed by King Charles II. to our late Proprietor, who, at the 
 time of the said grant, was well known to dissent from the 
 national way of worship, in divers points, and particularly in 
 that part of outward behavior of refusing to pay unto man 
 the honor, that he, with all others of the same profession, 
 believed to be due only to the Supreme Being, in which they 
 on all occasions have supported their testimony, so far as to 
 be frequently subjected to the insults of such as required that 
 homage. 
 
 That the principal part of those, who accompanied our said 
 Proprietor, in the first settlement of this colony, with others 
 of the same profession, who have since retired into it, justly 
 conceived, that by virtue of the said powers, granted to our 
 Proprietor, they should have a free and unquestioned right to 
 the exercise of their religious principles, and their persuasion, 
 in the aforementioned point, and all others, by which they 
 were distinguished from those of other professions; and it 
 seems not unreasonable to conceive an indulgence intended 
 by the Crown, in graciously leaving the modelling of govern- 
 ment to him and them, in such manner, as may best suit their 
 circumstances, which, appears to have been an early care in 
 the first Legislators, by several acts, as that for liberty of 
 conscience, and more particularly by a law of this province 
 passed in the thirteenth year of King William, chapter 92, 
 
68 INCIDENTS CONCERNING THE 
 
 now in force; it is provided that "In all courts, all persons 
 of all persuasions may freely appear in their own way, and 
 according to their own manner, and there personally plead 
 their own cause, or, if unable, by their friends;" which pro- 
 vision appears to be directly intended to guard against all 
 exceptions. to any persons appearing in their own way as our 
 Friend did at the aforesaid court. 
 
 Now though no people can be more ready or willing, in all 
 things essential, to pay all due regard to superiors, and to 
 honor the courts of justice, and those who administer it, yet, 
 in such points as interfere with our conscientious persua- 
 sions, we have openly and firmly borne our testimony in all 
 countries and places where our lots have fallen. 
 
 We must, therefore, crave leave to hope, from the reasons 
 here humbly offered, that the Governor, when he has fully 
 considered them, will be of opinion with us, that we may 
 justly and modestly claim it, as a right, that we and our 
 Friends should at all times be excused in this government, 
 from any compliances against our conscientious persuasions, 
 and humbly request that he would, for the future, account it 
 as such to us. 
 
 Thy assured well-wishing friends, 
 Signed by appointment of the said meeting. 
 
 Richard Hill, John Goodson, 
 Richard Hayes, Rowland Ellis, 
 Morris Morris, Rees Thomas, 
 Anthony Morris, Samuel Preston, 
 Evan Evans, William Hudson. 
 
 The entry on the record of the court of chancery made by 
 order of the governor, on receiving the above address, fol- 
 lows: 
 
 On consideration had of the humble address, presented to 
 the Governor, this day read in open Court, from the Quar- 
 terly Meeting of the people called Quakers, for the city and 
 county of Philadelphia, it is ordered, that the said address be 
 filed with the Register, and that it be made a standing rule 
 of the Court of Chancery for the Province of Pennsylvania, 
 in all time to come, that any practitioner of the law, or other 
 
SOCIETY OP FRIENDS. 69 
 
 officer, or person whatsoever professing himself to be one of 
 the people called Quakers, may and shall be admitted, if they 
 think fit, to speak, or otherwise officiate, and apply themselves 
 decently unto the said court, without being obliged to observe 
 the usual ceremony of uncovering their heads, by having their 
 hats taken off, and such privilege hereby ordered and granted 
 to the people called Quakers, shall at no time hereafter be 
 understood, or interpreted, as any contempt or neglect of the 
 said court, but shall be taken only as an act of conscientious 
 liberty, of right appertaining to the religious persuasion of 
 the said people, and agreeable to their practice in all the civil 
 affairs o| life. 
 
 The use of the plural pronoun, you, in speaking to a single 
 person was one of those corruptions which our Society was 
 forced to abandon. Robert Barclay in his Apology quotes 
 from another author, the following account of the introduc- 
 tion of this foolish practice: 
 
 In course of time, when the Roman commonwealth grew 
 into an empire, the courtiers began to magnify the emperor, 
 using the word "you," yea, and dignifying him with more 
 remarkable titles, concerning which matter we read in the 
 epistles of Symmachus to the emperors Theodosius and Valen- 
 tinianus, where he useth these forms of speaking, vestra 
 Aeternitas, y OUT Eternity; vestra Numen, yonr Godhead; ves- 
 tra Serenitas, your serenity. So that the word you in the 
 plural number, together with the other titles and appellations 
 of honor, seem to have taken their rise from monarchical gov- 
 ernments; which afterwards by degrees came to be accorded 
 to private persons. 
 
 He quotes also from one of the French Academicians: 
 
 The use of the word you, when one person is spoken to 
 was only introduced by the base flatterers of men of latter 
 ages, to whom it seemed good to use the plural number to 
 one person, that he may imagine himself alone to be equal to 
 many others in dignity and worth. 
 
 At the time of the rise of our Society, it was the custom 
 
70 INCIDENTS CONCERNING THE 
 
 to say you to a superior, but thee and thou to a servant or 
 inferior. George Fox says: "When the Lord sent me into 
 the world, I was required to thee and thou all men and women 
 without any respect to rich or poor, great or small." 
 
 In 1665, George Fox, then incarcerated in Scarborough 
 Castle, and the subject of much interest there, being visited 
 by many people of rank and station, thus speaks: 
 
 There came to me another time the. widow of old lord Fair- 
 fax, and with her a great company, one of whom was a priest. 
 The priest asked me why we said thee and thou to people? 
 for he counted us but fools and idiots for speaking so. ' I asked 
 him Whether those who translated the Scriptures so, and made 
 the grammar and accidence, were fools and idiots, seeing they 
 translated the Scriptures so, thou to one, and you to more 
 than one, and left it so to us? If they were fools and idiots, 
 why had not he, and such as he, who- looked upon themselves 
 as wise men, and could not bear thee and thou to a singular, 
 altered the grammar, accidence, and Bible, and put the plural 
 instead of the singular? But if they were wise men who so 
 translated the Bible, and made the grammar and accidence so, 
 I wished him to consider whether they were not fools and idiots 
 themselves, that did not speak as their grammar and Bible 
 taught them; but were offended with us, and called us fools 
 and idiots for speaking so. 
 
 It was fully in accord with the Scripture injunction against 
 adorning the person with splendid attire, that the Society of 
 Friends has always borne a testimony in favor of a plain and 
 simple manner of dressing. At the time it arose there was 
 an amazing amount of folly in fashionable dress. Man sub- 
 mitted to be painted, gilded, feathered, and decked with rib- 
 bons, laces, ruffles, wings, swords and ornaments with bunches 
 of gay ribbons attached to different parts of the body. Yet 
 the dress of religious people was plain and simple, and when 
 the Society of Friends first became a united people, they made 
 no alteration in their dress on account of their new religion. 
 
SOCIETY OP FRIENDS. 71 
 
 But as the Society increased, and many were incorporated 
 Into it as the children of members, there arose a necessity for 
 caution on this head. In 1654 George Fox issued an epistle 
 in which he counsels his friends: "Do not wear apparel to 
 gratify the proud mind." And three years later, he says: 
 " Keep out of the vain fashions of the world in your apparel, 
 and run not after every new fashion that the world setteth 
 up." 
 
 That eminent minister, John Fothergill, records: 
 
 When I was about twelve or thirteen years old, which was 
 after my mother's decease, a strong inclination took place in 
 me to have a coat made with some more resemblance of the 
 mode or fashion of the time, than in the plain manner, which 
 I had, with other Friends, used, and prevailed on my father 
 to grant it; but I was made uneasy in it almost at the first 
 wearing it, and the more so in using it, feeling the certain 
 reproofs of the spirit of Truth, for leaning to, and joining 
 with the vain and restless flesh-pleasing spirit of the world, 
 and turning from the steady plainness of the unchangeable 
 Truth. I was indisputably satisfied, that the enemy of all 
 good worked in the earthly affections of those wherein he 
 could get place, to draw out the mind at times, of the youth 
 especially, after the corruptions of the depraved world, in its 
 changeable and vain fashions, in dress and clothing, in order 
 to lead into the broad way, and by degrees into the wide world, 
 one step making way for another. On the other hand, I was 
 in measure then, and have been since more immovably assured, 
 that the light of the Gospel day, the spirit of Truth, doth ap- 
 pear against and reprove the very conception of such vain 
 desires and inclinations, and would lead and preserve out of 
 them, if people did but attend thereto, and labor honestly to 
 bear the cross of Christ in this respect. 
 
 John Woolman records in his Journal that: At our Yearly 
 Meeting in Philadelphia, on the twenty-fifth day of the Ninth 
 Month, 1764, John Smith, of Marlborough, aged upwards of 
 eighty years, a faithful minister, stood up in our Meeting of 
 Ministers and Elders, and appearing to be under a great exer- 
 
72 INCIDENTS CONCERNING THE 
 
 cise of spirit, informed Friends in substance as follows: "That, 
 he had been a member of the Society upwards of sixty years, 
 and well remembered that, in those early times, Friends were 
 a plain, lowly-minded people, and that there was much ten- 
 derness and contrition in their meetings. That, at twenty 
 years from that time, the Society increasing in wealth, and in 
 some degree conforming to the fashions of the world, true 
 humility was less apparent, and their meetings in general not 
 so lively and edifying. That, at the end of forty years, many 
 of them were grown very rich. That wearing fine, costly gar- 
 ments became customary with them and their sons and their 
 daughters, and many of the Society made a specious appear- 
 ance in the world, which marks of outward wealth and great- 
 ness appeared on some in our Meeting of Ministers and Elders. 
 And, as these things became more prevalent, so the powerful 
 overshadowings of the Holy Ghost were less manifest in the 
 Society. That there had been a continued increase of these 
 ways of life, even until now, and that the weakness which 
 had overspread the Society and the barrenness manifest 
 among us, is matter of much sorrow." 
 
 John Banks, one of the early ministers in the Society of 
 Friends, in a testimony to the Truth, which he gave forth 
 about the year 1671, says: 
 
 The practice of the world is to change from fashion to 
 fashion, in pride of apparel, meats and drinks, to see who can 
 exceed each other in pride and high-mindedness. 
 
 The practice of those who truly fear the Lord, is to be 
 plain and decent in their apparel, not giving to change, as 
 they of the world are, nor to wear anything but what becomes 
 the Truth and may tend to adorn the Gospel of our Lord 
 Jesus Christ. 
 
 Josph Pike, who had been preciously visited by the spirit of 
 the Lord when quite young, says that, when at fourteen or fif- 
 teen years of age, he was more allured by the pleasures and 
 vanities of the world. Among other things, he says: 
 
 I was inclined to take pleasure in fine apparel and the likes, 
 
SOCIETY OF FRIENDS. 73 
 
 as I could get them, of which I remember a particular in- 
 stance. Having got a pretty fine, new coat, the spirit of 
 pride arose in me, and passing along the street (I remember 
 the place), I thought myself, as the saying is, " somebody," but 
 amidst these vain and foolish thoughts, I was in an instant 
 struck as with an arrow from the Lord, and it swiftly passed 
 through my mind after this manner: "Poor wretch! was not 
 Jesus Christ, the Lord of heaven and earth, meek and low of 
 heart, and his appearance mean on earth? He was not proud 
 and high. Wilt thou, poor worm, be high and proud of thy- 
 self or clothes?" These thoughts so wounded my spirit that 
 I went home very sorrowful and dejected. 
 
 That the spirit of Truth does condemn the desire for gay 
 and fine clothing, has been the experience of many. William 
 Jackson, an honored minister of the Gospel, who lived in 
 Chester County, Pennsylvania, in a conversation with a friend, 
 related the following incident: 
 
 He said his parents were religious Friends, much concerned 
 to bring up their children in the Christian plainness which 
 Truth leads into. As he grew towards manhood, he found 
 the cross in regard to dress, irksome to him, and desired more 
 liberty in some things, which his parents were not easy to 
 grant him. Oh coming of age, he thought as he was now 
 his own master, he would judge for himself, and at a certain 
 time he started to walk to a tailor's, who lived at some dis- 
 tance, to get a coat made in a different manner from the one 
 he had been used to wear. He did not design to make much 
 deviation, but thought he might gratify his inclinations a lit- 
 tle. As he walked on the way during the stillness of the night, 
 the witness for God arose in his heart, and brought him under 
 very serious feelings. His mind became distressed; he rea- 
 soned that it was but a little change he proposed to make; it 
 was too small a thing to be so uneasy about, and could not 
 make much diiference. But the further he went, the more 
 his uneasiness increased, and at length he was so afilicted in 
 mind, that he returned home, and went to bed, where he 
 passed a tossing night. Nature pleaded hard for a little self- 
 
74 INCIDENTS CONCERNING THE 
 
 indulgence, and the inward monitor followed him so closely 
 with conviction, that for some days he had little rest. At 
 length Truth prevailed, and so fully was his mind humbled 
 and made to bow under its crucifying power, that, said he: 
 " I took the cloth to the tailor, and told him to make me a 
 coat just like my father's, which was much plainer than I had 
 ever worn; and as I had occasion for new clothing, I had the 
 rest made to suit it, and I have never made any change since, 
 nor had any desire to do so. 
 
 The testimony of Birmingham Monthly Meeting, Pennsyl- 
 vania, respecting the" late James Emlen, says: 
 
 A few weeks previous to his decease, in conversing with a 
 friend relative to one period of his life, he said (in substance) 
 he was a gay and fashionable young man, but having been 
 brought under the powerful hand of his Heavenly Father, one 
 of the first things in which he was required to take up the 
 cross, was in relation to the arrangement of his hair, which 
 he had been accustomed to wear in the fashionable mode of 
 that time. This sacrifice, he said, although it may seem, and 
 is a very little thing, was much against his inclination, but 
 he yielded, and experienced the reward of a peaceful mind. 
 Another requisition of duty which he found enjoined upon 
 him, was the use to a single person of the pronoun " Thou." 
 He remarked that this was a great trial to him, but the peace 
 which followed, amply compensated for the sacrifice. He was 
 sensible, he said, that the work of religion was going on in 
 his heart, before he made any change in his personal appear- 
 ance or in his mode of language. 
 
 In the year 1683, Friends at Norwich, Eng., were under 
 severe suiferings on account of their faithfulness to religious 
 duty in the attendance of their meetings for Divine worship. 
 Sixty-three persons, both men and women, were in close im- 
 prisonment; ten of them in a low dungeon far under ground, 
 and others in the hole among felons. The proceedings in this 
 case were believed to be illegal, and the statement of the cir- 
 cumstances having been prepared, George Whitehead and Gil- 
 
SOCIETY OP FRIENDS. 75 
 
 bert Latey were appointed to deliver it to the king, on whom 
 they had waited before on similar occasions. The king was 
 then at Hampton Court, where his council was about to meet, 
 and thither the two Friends repaired. They met the king sur- 
 rounded by his nobles, as they were proceeding through the 
 park, and found an opportunity to lay the case before him, 
 and received his promise that it should be investigated. 
 Charles treated them kindly and courteously, and entered into 
 conversation with them. He asked them why they said thou 
 and thee. To which Gilbert Latey made answer: 
 
 The same reason as the apostle Paul, when speaking to king 
 Agrippa, he says, I think myself happy, king Agrippa, that I 
 shall answer for myself before thee, especially because I know 
 thou art expert in all customs, etc. Also, king Agrippa, believ- 
 est thou the prophets? And, would to God not only thou, but 
 also all that hear me this day, were both almost and altogether 
 such as I am, except these bonds! Upon this the king made 
 a little pause, and seemed to question whether these passages 
 were truly translated, yet said, the translators might have 
 translated you as well as thou, from the Greek; upon which 
 George answered: "Then the translators were as simple as 
 we Quakers." The king replied: " But you will not pull off 
 your hats, and what have you to say for that?" To which 
 Gilbert answered: "If to any mortal, then to the king in the 
 iirst place;" but it is a matter of conscience, and "we only 
 do it when we approach the Lord in prayer." 
 
 After some further conversation, in which part of the nobles 
 took a share, the Friends withdrew, but not until George 
 Whitehead again entreated the king to remember the poor 
 sufferers at Norwich, which he promised to do. This appli- 
 cation to the king had its desired effect. At the next assizes 
 which came on soon after, the prisoners were all set at liberty, 
 and no fees were demanded of them. 
 
 When Ruth Anna Rutter (afterwards Lindley) was a young 
 woman, before she became a member of the Society of Friends, 
 
76 INCIDENTS CONCERNING THE 
 
 she was under deep religious conviction, and felt it required 
 of her to become plain in her attire; at the same time was 
 distressed with the fear of running too fast. She says: 
 
 One day, being retired, I threw myself on the bed, and tak- 
 ing up the Bible that lay by the side of it, (scarce knowing 
 what I did,) opened upon this passage: "Put off thine orna- 
 ments, that I may know what to do with thee." I also had a 
 dream which still further confirmed me — I thought I was at 
 the point of death, and there seemed no help for me; and 
 being in great agony I covenanted with the Almighty, that if 
 he would spare me a little longer, there was nothing which 
 was required of me, but what I would give up to, through his 
 grace assisting me, and that the remainder of my days should 
 be dedicated to his service. Immediately after I made this 
 covenant I thought I saw myself recovered, and in a plain 
 garment very neat and simple. 
 
 Shortly after this I attended a general meeting at Uwchlan; 
 having made preparation thereto as secretly as I could. I 
 took the trimmings off one of my plainest silk gowns and cut 
 off the trail. I had a black bonnet made without much trim- 
 ming, which I wore instead of my hat and feathers. There 
 was a considerable number of young girls in company, going 
 to the meeting, and I endeavored to appear cheerful; but my 
 heart was secretly engaged in cries to the Lord that I might 
 hear something that would be confirming to me; for I was 
 then wavering whether or not I should join the Methodists. 
 We accordingly went to meeting, and soon after I sat down a 
 deep exercise covered my mind, and after some time dear 
 William Savery got up and spoke so exactly to my state that 
 my heart was much broken, and my spirit contrited within 
 me. We lodged that night at a house where William Savery 
 also was, who, with some others, marking our appearance to 
 be in the gay line of life, wondered a little at our being there 
 upon such an occasion; but upon our telling them it was from 
 a desire of attending that general meeting, they in a pleasant 
 way expressed their approbation, and spoke encouragingly to 
 us. 
 
 After my return from this 'meeting, the weight and neces- 
 
SOCIETY OP FRIENDS. 77 
 
 sity of my putting on a plain dress seemed to increase, and 
 one evening, most of the family having gone from home, I 
 sent to the shop for some plain gauze, and by twilight, with 
 a darning needle, made a little round eared cap. Next morn- 
 ing I rose early, but did not leave my chamber until most of 
 the family had breakfasted; being upon my knees, and earn- 
 estly petitioning to be rightly directed, after which I went 
 down stairs. My father, mother, and a little nephew, were 
 sitting at the table, and as I entered the room my father 
 viewed me (in a manner that somewhat affected me) with 
 silent astonishment at the alteration; however I was favored 
 to keep in a degree of quiet, although it was indeed a deep 
 trial to be thus exposed to the observation of my connections 
 and acquaintances. But my d^ar sisters and brothers con- 
 tinuing to treat me with their wonted affection and respect, 
 my heart was, I trust, made measurably thankful. As I labored 
 under a heavy affliction from an inilammation in my eyes, oc- 
 casioned by a cold taken some time before I changed my dress, 
 which proceeded from my not taking necessary care when I 
 left off my cushion, and my health appearing to decline from 
 the great exercise of mind I was under, my parents sent me 
 to the Yellow Springs, in Chester County, where I spent four 
 weeks. It happened to be in the time of their harvest frolics, 
 and being persuaded by some company who were there for 
 their health, I went to see them dance. But oh, the distress 
 of mind which I felt when entering the dancing room, I can- 
 not describe! It seemed as if I were in a lire, and could not 
 stay many minutes, but walked into the balcony; and shortly 
 after left the company and retired to my chamber, where I 
 gave vent to many tears, and earnestly besought forgiveness 
 for what I had done; after which I felt a little quiet. 
 
 When Thomas Story came under religious conviction, and 
 was constrained to decline many things he had before prac- 
 ticed, he says: 
 
 Some of his friends got together in a tavern, and my father 
 with them, intending to have me among them to drink a hearty 
 glass, and try in their way whether they could raise my 
 
78 INCIDENTS CONCEKNING THE 
 
 spirits into a more sociable temper and bring me off from 
 such thoughts. 
 
 While they were contriving this scheme, I was retired 
 alone into my chamber, and favored with a sense of the good 
 and soul-nourishing presence of the Lord; but after some 
 time a concern came upon me, which gave me to expect some- 
 thing was in agitation concerning me, and soon after an at- 
 torney-at-law, of my acquaintance, came from the company 
 to me, and mentioned certain gentlemen who desired to see 
 me at the tavern. I was not hasty to go, looking for the 
 countenance of the Lord therein, neither did I refuse; but my 
 father and some others being impatient to have me among 
 them, came likewise to mejaci arose from my seat when they 
 came in, but did not move tsy hat to them as they did to me, 
 upon which my father fell a weeping, and said I did not use 
 to behave so to him. I entreated him not to resent it as a 
 fault, though I now thought fit to decline that ceremony, it 
 was not in disobedience nor disrespect to him or them, for I 
 honored him as much as ever, and desired he would please to 
 think so, notwithstanding the exterior alteration. Most of 
 the rest kept up another air, hoping to bring me into the 
 same at the tavern, but I through grace, saw their intents and 
 was aware; and I had now freedom in my mind to go among 
 them. When we came there, the company all arose from 
 their seats, and seeming generally glad, put on airs of pleas- 
 antness. In seating themselves again, they placed me in the 
 midst of them and then they put the glass round, and to 
 relish it the more, they began a health to king William. But 
 the secret presence of the Lord being with me, though hid 
 from them, it affected them all in a way they did not expect, 
 for scarcely had two of them drank, till their countenances 
 changed and all were silenced. 
 
 The glass, nevertheless, went forward till it came to me, 
 and then I told them I wished both them and the king well, 
 and if I could drink to the health of any, I should more es- 
 pecially to the king's, but should drink no health any more, 
 and so refused it. The glass never went round; for several 
 of them fell to weeping, and were much broken, and all of 
 them were silenced for a time. When this was over, some 
 
SOCIETY OP FRIENDS. 79 
 
 of them said they believed I intended well in what I did, and 
 that every man must be left to proceed in the way which he 
 thinks right in the sight of God; and so we parted in solid 
 friendship. It was the secret grace of God which wrought 
 this, and to Him, the Lord alone, did I impute it. The com- 
 pany dispersing, I returned to my chamber in Divine peace 
 and true tranquillity of mind, with which I was favored for 
 many days. 
 
 It is recorded of Gilbert Latey that, having enlisted himself 
 under the banner of the Lord, made profession of his blessed 
 Truth and taken up the cross, despising the shame, bearing 
 scorn and reproach, it pleased the Lord to bring a trial upon 
 him like the cutting off the right hand, or pulling out the 
 right eye. For being still in great business in the world, and 
 concerned with persons of considerable rank, who would have 
 their apparel set off with much cost and superfluities of lace 
 and ribbons, he came under a conscientious concern not to 
 meddle therewith, nor suffer his servants to put it on, which 
 made some say he was mad. Upon his refusing to be con- 
 cerned in this superfluous part, the great people left him, 
 and his trade decayed so, that having a great many servants 
 (assistants), he was forced to part with them, not knowing 
 but he, who lately had such a great business and so many 
 servants, might now himself be a servant to some of the trade, 
 and work at day labor for his bread. This was a close trial, 
 but he patiently waited the Lord's season. Though despised 
 even of his own mother's children, and as it were, banished 
 from his father's house, yet he chose to leave all rather than 
 to lose his peace with the Lord. And He who never forsakes 
 those who trust in Him, was his support, bore up his spirit 
 through all his exercises, and enabled him to be resigned and 
 contented in his will. 
 
 It is related of a bishop of London, that being in want of 
 some article connected with house furniture, he sent to the 
 
80 INCIDENTS CONCERNING THE 
 
 house of a Friend in the city for patterns of the article he 
 wanted. When the bishop's message reached the Friend's 
 shop, the Friend was absent, but a young and consistent 
 Friend in his employ went to the palace with the desired pat- 
 terns. 
 
 After having shown them to the bishop, he was desired to 
 leave them until next morning, when, after the approval of a 
 pattern, a message should be forwarded to the house for a 
 party to return and take the order. 
 
 When the young man reached the warehouse he found his 
 employer there, who queried of him " Where he had been," 
 and on being informed, remarked very sharply, that he sup- 
 posed he should lose the order, from the young's man's stiff- 
 ness, and requested to be informed when the bishop's messen- 
 ger arrived. 
 
 The following morning the bishop sent down, according to 
 promise, and the Friend, having been acquainted, away he 
 started. On being introduced to the bishop, the Friend made 
 a profound bow, and accosted the bishop in a manner quite 
 inconsistent with his profession. 
 
 The bishop, perceiving this, asked him " If he was the per- 
 son who called upon him yesterday?" To which the Friend 
 replied: "No; he had left the young man at home, as he pre- 
 ferred calling personally." The bishop told him that he should 
 prefer seeing the person who had previously called upon him, 
 and added to the following effect: "Let me give you a few 
 words of advice, never to be ashamed of consistently carrying 
 out your profession, for, however much others may differ from 
 you in religious opinion, they always admire the conduct of 
 those who consistently carry out the views they hold." 
 
 The Friend who transcribed the foregoing incident. Fifth 
 Month 19th, 1850, had the account from the young man him- 
 self. 
 
SOCIETY OF FRIENDS. 81 
 
 Charles Marshall records: The visit of God's holy and ever- 
 blessed day was signal; and in his fear and dread, we received 
 the Gospel with a ready mind, and with broken hearts, and gave 
 up to follow the Lord fully, casting off the weights and the sin 
 that easily besets, and departed from the evil ways and vanities 
 of this world; stripping off all needless apparel, and forsaking 
 superfluities in meats and drinks; walking in the plain, self- 
 denying path, having the fear and dread of God in our souls, 
 whom we were afraid of offending in word or deed. Our words 
 were few and savory, our apparel and houses plain, being strip- 
 ped of superiiuities, our countenances grave, and deportment 
 weighty, amongst those we had to do with. Indeed, we were a 
 plain, broken-hearted, contrite-spirited people; our souls being 
 in an inexpressible travail, to do all things well-pleasing in the 
 sight of God. Our concern, night and day, was to obtain, 
 through Jesus Christ, the great work of salvation, and thereby, 
 an assurance of the everlasting rest and Sabbath of our God. 
 
 The Journal of Thomas Chalkley contains the following nar- 
 rative of his care to observe the testimonies of our Society as 
 to plainness: 
 
 Thinking it convenient to send our little children to school, 
 and not having a schoolmaster of our Society near us, we 
 concluded to put our son and daughter under the care of 
 Nathaniel Walton, to whom I thought it my duty to write a 
 few lines about the salutations and language I would have 
 them trained up in, which were on this wise: 
 
 Frankfort, thirtieth of Fifth Month, 1727. 
 Loving friend, Nathaniel Walton: 
 
 I hope thou wilt excuse the freedom I take with thee in 
 writing this on account of my children, in these particulars, 
 viz: Respecting the compliment of the hat and courtesying, 
 the practice thereof being against my professed' principle: 
 First, because I find nothing like it in the .Bible; but, as I 
 think, the contrary. Thou knowest the passage of the three 
 children of God, who stood covered before a mighty monarch; 
 and Mordecai, who could not bow to great Haman; Second, I 
 believe those practices derived from vain, proud man. And 
 
82 INCIDENTS CONCERNING THE 
 
 as to language, I desire my children may not be permitted to 
 use the plural language to a single person, but I pray thee to 
 learn them to say ' Thee" and " Thou," and " Thy," and to speak 
 properly, many using it improperly; and the rather, I desire 
 it, because it is all along used in the Divine, inspired, holy 
 •writings. I know it is generally objected that the end of speech 
 is to be understood. It is understood better in and according 
 to the language of God, Christ and the Holy Ghost, in the 
 Bible, and the language of kings, and all people, as we read 
 it in the Holy Scriptures. Why, then, should we be ashamed 
 of it, or shun it, and bring in and uphold a custom contrary 
 to it? The same care I would have thee take about the names 
 of the days and months, which are derived from the names of 
 the gods of the heathen, and are not found in the Bible. 
 
 When Joseph Pike, of Cork, Ireland, was engaged in busi- 
 ness, many opportunities of enriching himself by speculative 
 enterprises were offered to him. But everything of this char- 
 acter he steadily declined, being unwilling to burden himself, 
 or set an ill example for others to follow. On one occasion, 
 a proposal was made to him to purchase a large quantity of 
 tobacco, when there was a likelihood of making a great profit, 
 and no apparent danger of losing. But, on considering the 
 subject, he felt it to be his duty to decline it, that the way of 
 Truth might not, through his agency, be evilly spoken of. 
 Another person, who had not the same scruples, or did not 
 obey them, availed himself of the opportunity, by which he 
 made several thousand pounds. In relation to his own con- 
 duct on this occasion, Joseph Pike says: 
 
 I never repented it, for if it were to do again, and I was 
 sure of getting the same profit which the other did, I would 
 still decline it, for the same reasons. And upon this subject 
 he adds these weighty remarks, which are worthy the con- 
 sideration of all who are tempted to engage in hazardous 
 enterprises, or to embark in any business of a character to 
 overcharge and burden the mind. "But notwithstanding," 
 he says, " I have often declined the prosecution of prospects 
 
SOCIETY OP FRIENDS. 83 
 
 that carried a fair appearance of profit, yet I will not, and 
 dare not, say, that they would have answered accordingly; for 
 the Lord having blessed me in moderate dealing, he might 
 have turned his hand against me, and frustrated my expecta- 
 tion, if I had overcharged myself with business, to the hin- 
 derance of that little service I had to do for him. And I can 
 say, in the sincerity of my heart, that I never inclined or 
 strove to be rich, or to make my children great or high in 
 the world, seeing the ill effects of it in others." Indeed, it 
 may truly be said of Joseph Pike, that he was a man " fear- 
 ing God, and hating covetousness." Against this evil, which 
 often increases in old age, he bore a strong testimony, and in 
 the latter years of his life, he makes these remarks in refer- 
 ence to it: "Oh, this spirit of covetousness! Where it pre- 
 vails how it darkens and clouds the understanding, and eats 
 out all that is good! The zeal of the Lord burns in my soul 
 against it, and I believe there are few greater evils in the 
 sight of the Lord than this, though there are few evils that 
 have more cloaks and coverings than this hath." 
 
 The late John Barclay, of Croydon, Eng., although brought 
 up in a fashionable manner, believed it his duty to live plainly 
 and simply. On the twenty-fourth of Twelfth Month, 1836, 
 he wrote to a young friend : 
 
 Picture to thyself any set of people raised up to a deep 
 sense of religion, and carrying out their watchfulness and 
 self-denial to all branches of their conduct, and endeavoring 
 to follow that exhortation: " Be ye holy in all manner of con- 
 versation," and whatsover ye " do in word or deed, do all to 
 the glory of God," etc, Would they not soon come to be dis- 
 tinguished from other people, who follow the course of this 
 world, or who secretly yearn after their own hearts' lusts, 
 and comfort themselves with trying to think there is nothing 
 in this .and the other little thing, and that religion does not 
 consist in these things? Would they not soon find themselves 
 to be a peculiar people; their outward appearance, their man- 
 ners, their very gestures restrained and regulated after a mode 
 totally contrary to the generality of those around them? 
 According to that striking passage in one of the Apocryphal 
 
84 INCIDENTS CONCERNING THE 
 
 writings, setting forth the language of the ungodly respect- 
 ing the righteous, so will it be respecting such a people or 
 person as I have described: "He is not for our turn, he is 
 clean contrary to our doings; he was made to reprove our 
 thoughts; he is grievous unto us even to behold; for his life 
 is not like other men's, his ways are of another fashion." 
 Indeed, it has never been any wonder with me, that a people 
 gathered, settled and preserved, as I have hinted at — or as 
 Friends were, when they found themselves estranged from 
 the world at large, and eccentric, through the process of fol- 
 lowing their convictions of duty, should value this their privi- 
 lege, and these outward badges, which tend to keep up this 
 desirable distinction and separation from the world's spirit. 
 But they never set up a rule as to dress, or any particular 
 color, cut or fashion, on the same footing as the livery of the 
 monks, or religious orders of the Papists, etc. ; they only left 
 off their ornaments and such things as were a burden to them, 
 as unnecessary and unsimple; it was the ever changeable tide 
 of fashion which did the rest, and, in time, caused their dis- 
 similarity and strangeness to appear. But as to the base as- 
 sertion that George Fox and the early Friends would have 
 changed with the times, it is a conjecture which has its ori- 
 gin in the mere caprice and inclination of those who say so; 
 and the contrary may be as flatly and broadly asserted upon 
 far stronger grounds, even upon the actual facts of the whole 
 tenor of their dissent, as exhibited in their lives, and especi- 
 ally in their writings. The common consent spoken of, is the 
 very conformity they objected to — a consent of worldly men, 
 upon worldly principles, not the consent of men redeemed from 
 the earth. On the other hand, all that have ever rightly 
 given up to make a plain appearance and to speak the plain 
 language, etc., have done it on the very same ground, and not 
 merely because George Fox and others did it. They, the truly 
 convinced, have continued to feel on the subject as he did; 
 and though the instances are rare, as the mercy is great and 
 the work marvellous, and no light and superficial one, such 
 instances are yet from time to time occurring. They are the 
 result of cleansing the inside of the cup, that the outside may 
 become clean also. My case is, I trust, one of these, and per- 
 
SOCIETY OF FRIENDS. 85 
 
 haps rather an unusual one, for I was brought up, as thou 
 knowest, in the entire disuse of, and I even cherished a real 
 contempt for such singularities; until I came to see that there 
 was "No peace to the wicked," and that " great peace have 
 all they who love" "the law of the spirit of life in Christ 
 Jesus." Then as I yielded my mind to be in all things led and 
 guided thereby, nothing oifended me but evil, nothing seemed 
 too hard to give up unto, nor anything to be slighted as in- 
 significant, which in any wise contributed to this heavenly 
 peace and progress in what was esteemed so supremely ex- 
 cellent. 
 
 The Journal of Thomas Chalkley alludes to the dealings of 
 the Lord with him when in very childhood, recurring to the 
 various exercises and trials which he underwent when but 
 eight or ten years of age, on account of his plain manner of 
 dressing, being thus known as a " Quaker,'' and that often on 
 his way to and from school, he was stoned and beaten, " Divers 
 telling me it' was no more sin to kill me than it was to kill a 
 dog." 
 
 Thomas Chalkley relates the following: 
 
 One time I remember being amongst some men, one of whom 
 I had reproved, and he told the rest of it, and turned to me 
 and said " That I was no Christian," and asked me " When I 
 said the Lord's prayer?" I asked him if he said it. He replied 
 " Yes." I then asked him, how he could call God, Father, and 
 be so wicked as to swear and take God's name in vain, which 
 I had heard him often do? And I told him what Christ said 
 to the Jews: "Ye are of your father, the devil, because his 
 works ye do;" and that those that did the devil's work could 
 not truly call God, Father, according to Christ's doctrines. 
 Being convicted in their consciences that what I said was true, 
 they were all silent, and wondered that I, being so young, 
 should speak in such a manner. In which, I remember, I had 
 great peace and good satisfaction. And from thenceforth 
 these men let me alone." 
 
 His Journal goes on to say: " Notwithstanding I hated to 
 hear wicked words, I loved play exceedingly, being persuaded 
 
86 INCIDENTS CONCERNING THE 
 
 that there was no harm in it, if we used no bad words. One 
 time I was at play at a neighbor's house with the children, 
 and in the midst of my sport I was reached with strong con- 
 viction, insomuch that I could not forbear weeping. The chil- 
 dren's mother, observing that I wept, said: "Why do you 
 weep?" I told her I could not tell, except it was because I 
 was a naughty boy. " Oh," said she, "don't believe him, for 
 that's the devil tells you so, for you are the best boy in all our 
 street." But I knew I was told the truth by conviction, and 
 that she was mistaken, for I plainly understood by clear con- 
 viction and by the Holy Scriptures, which I had been trained 
 up in the reading of, that I was too vain and wanton; for I 
 loved music, dancing and playing at cards, and too much de- 
 lighted therein, and was followed with the judgments of God 
 therefor in the secret of my soul. What I did in those sports 
 and games, I always took care to do out of sight, and without 
 the knowledge of my tender parents, for I was afraid of their 
 reproofs and corrections, the which I was sure to have, if they 
 had any intelligence of it." , 
 
 He mentions at one time being at his uncle's, where he had 
 gone on a visit, taking with him a pack of cards which he had 
 purchased, but on his way he attended a meeting, in which the 
 minister declared against the evil of gaming, particularly of 
 cards. He says: " From this meeting at Wanstead I went to 
 the house of my relations, where the parson of the next par- 
 ish lodged that night, who used to play cards with them some- 
 times. The time drawing near that we were to go to our 
 games, my uncle called to the doctor, as he styled him, to me 
 and to my cousin, to come and take a game of cards; at which 
 motion I had strong convictions upon me not to do it, as being 
 evil, and I secretly cried to the Lord to keep me faithful to 
 him, and lifting up my eyes, I saw a Bible lying in the window, 
 at the sight of which I was glad. I took it and sat down, and 
 read to myself, greatly rejoicing that I was kept out of the 
 snare. Then my uncle called again, and said: 'Come, doctor, 
 you and I, my wife and daughter, will have a game of cards, 
 for I see my cousin is better disposed.' Then he looked upon 
 me, and said he was better disposed also." He goes on to say: 
 " So their sport, for that time, was spoiled, and mine, in that 
 
SOCIETY OP FRIENDS. 87 
 
 practice, fore^r, for I never, as I remember, played with 
 them more, but as soon as I came home, offered my new and 
 untouched pack of cards to the fire. I am certain the use of 
 them is of evil consequence, and draws away the mind from 
 heaven and heavenly things." 
 
 Mary Alexander states: At this time, while young, I was 
 favored to receive much comfort in reading the Holy Scrip- 
 tures, which I often took up when alone, to my consolation 
 and encouragement. Then deeply did I lament, that any of 
 my precious time had been spent in perusing publications of 
 an unprofitable tendency; such as plays and romances; and I 
 was made sensible that nothing I had ever been in the prac- 
 tice of had so much alienated my mind from the love and fear 
 of God, or led me so far from the simplicity of the pure Truth 
 as books of this kind. How often did I wish I could warn the 
 whole world of their pernicious effects, and especially the 
 young people in our Society. Penning this remark, brings to 
 my remembrance how in an instant I was entirely weaned 
 from ever desiring again to look into a book of this descrip- 
 tion. It was by a few words expressed by a beloved friend 
 when I was about reading to her one night after we got up 
 stairs, and were retiring to bed. She queried with me, and I 
 believe under Divine influence, "Dear Mary, is such a subject 
 likely to profit us upon our pillows?" The question so forci- 
 bly struck my mind, that I very willingly laid down the volume 
 and to the best of my remembrance, I never more read a page 
 in that, or anything of the like kind. I have often thought 
 those few words were indeed, " Like apples of .gold in pic- 
 tures of silver." 
 
 A writer in "The British Friend," says: The plain language 
 of Friends, like their plain dresses, has been of much use in 
 preserving them from the follies and temptations of the world. 
 The character of Friends as a society is well known, and it is 
 also well known that they regard as wrong a great many ac- 
 tions that people generally look upon as harmless; and so it 
 happens that the mere fact of a person being known, as a 
 Friend often prevents him from being tempted to do things 
 which otherwise he would be expected and asked to do. In 
 
88 INCIDENTS CONCERNING THE 
 
 the same way, a man who is known to be a member of a total 
 abstinence society, will seldom be pressed to drink intoxica- 
 ting liquor. 
 
 The use of the pronouns "thee" and "thou" in ordinary 
 speech, is a peculiarity of Friends, but it is not peculiar to 
 them alone, although, perhaps few people, if any, have like the 
 Friends, looked upon it as springing from religious principle, 
 and therefore have n6t attached so much importance to it. 
 But, probably few people are aware that all members of the 
 Hungarian Parliament must address one another as "thou." 
 This rule was promulgated by Francis Deak, who looked upon 
 it as the only way of abolishing caste prejudices in Hungary. 
 One of the Hungarian noblemen got into serious trouble 
 through writing a letter to a colleague in which he addressed 
 him as "you" instead of "thou." 
 
 In Hungary, and I believe in most countries in Europe, if 
 not in them all, "thee" and "thou" are used only in address- 
 ing people of a lower worldly rank, or familiar friends. This 
 used to be the custom in Great Britain also, and is to some 
 extent even yet, especially in remote country districts. The 
 Highlanders, in speaking Gaelic, make the same distinction, 
 and so do our far-away Shetland countrymen in speaking En- 
 glish. 
 
 At the trial of Sir Walter Raleigh, the lawyer who con- 
 ducted the prosecution against him "thou'ed" him in a very 
 bitter speech, saying in the course of it: "I thou thee, thou 
 traitor." 
 
 Thomas El wood joined Friends in his youth, very much 
 against the will of his father, who persecuted him sorely for 
 adopting the Quakers' unfashionable and impolite peculiari- 
 ties, such as refusing to take off his hat in his father's pres- 
 ence, and addressing him as "thou." Poor Ellwood had all 
 his hats torn off his head by his enraged parent, and was 
 obliged to go about bareheaded; and after his hats were all 
 gone, and it became impossible for him to offend more in that 
 way, he was hardly a bit better off, for he could not speak 
 to his father without offending him: 
 
SOCIETY OP FRIENDS. 89 
 
 I durst not, writes Thomas, say you to him, but thou or 
 thee, as the occasion required, and then would he be sure to 
 fall on me with his fists. At one of these times, I remember, 
 when he had beaten me in that manner, he commanded me, as 
 he commonly did at such times, to go to my chamber, which 
 I did, and he followed me to the bottom of the stairs. Being 
 come thither, he gave me a parting blow, and, in a very angry 
 tone, said: "Sirrah, if ever I hear you say 'thou' or 'thee' 
 to me again, I'll strike your teeth down your throat!" I was 
 greatly grieved to hear him say so. And feeling a word rise 
 in my heart unto him, I turned again and calmly said unto him: 
 " Would it not be just if God should serve thee so when thou 
 sayest Thou or Thee to Him?" Though his hand was up, I 
 saw it sink, and his countenance fall, and he turned away and 
 left me standing there. 
 
 Samuel Neale, when a young man, accompanied Garratt Van 
 Hassan on a religious visit in Ireland. He says: 
 
 On our return we called at Christians'-town, and stayed a 
 few nights there, where I met with a remarkable occurrence: 
 I had been used in former times to walk out with my gun and 
 dog; it was a retired way of amusing myself, in which I 
 thought there was no harm; and reasoning after this manner, 
 though I was very thoughtful about leading a new life, yet I 
 now went out as formerly. I remember I shot a brace of 
 woodcocks, and on my return home it rained, and I went to 
 shelter myself by a stack of corn; when it struck my mind 
 as an impropriety thus to waste my time in this way of amuse- 
 ment, so I returned rather heavy-hearted. Dear Garratt and 
 I lodged together; and the next morning he asked me if I was 
 awake, I told him I was; "I have something to say to thee," 
 said he; I bid him say on. "It has been," said he, "as if an 
 angel had spoken to me, to bid thee put away thy gun; I be- 
 lieve it is proper that thou shouldst put away that amuse- 
 ment." To this purport he spoke; and that same night I 
 dreamed that it was said to me, intelligibly in my sleep, that 
 if I would be a son of righteousness, I must put away my gun, 
 and such amusements; it made a deep impression on my mind, 
 and I concluded to give up everything of the kind, and take 
 
90 INCIDENTS CONCERNING. THE 
 
 up my daily cross and follow the leadings of the Lamb, who 
 takes away the sins of the world. 
 
 John Thorp, the day before his peaceful close, related to 
 his family the following circumstance, which occurred in his 
 youth. He said: 
 
 When a boy, about fourteen years of age, my attachment 
 to music was such, that when walking in the lanes and fields 
 on an evening, I frequently gratified myself by singing aloud; 
 and indulged therein, even after my mind became uneasy with 
 the practice, until, in one of my solitary evening walks, and 
 when in the act of singing, I heard, as it were, a voice dis- 
 tinctly say: "If thou wilt discontinue that gratification, thou 
 shalt be made partaker of a much more perfect harmony." 
 
 Such was the powerful and convincing effect of this solemn 
 and awful communication, that, he added, he never afterwards 
 indulged in the practice. 
 
 He also mentioned the case of another, who, prior to join- 
 ing the Society of Friends, h^d been a great singer, of whom 
 John Richardson remarked: "He was the greatest singer in 
 that part of the country where he resided, and sung then the 
 songs of Babylon by the muddy waters thereof; but having 
 drunk deep of the brooks of Shiloh, which run softly into the 
 newly converted soul, he could sing and rejoice in the Lord 
 Jesus Christ." 
 
 When John Churchman and John Browning were travelling 
 in Talbot County, Md., an elderly man asked them if they saw 
 some posts standing, pointing to them, and added, the first 
 meeting George Fox had on this side of Chesapeake Bay was 
 held in a tobacco-house there, which was then new, the posts 
 that were standing were made of walnut; at which J. B. rode 
 to them, and sat on his horse very still and quiet; then re- 
 turning again with more speed than he went, J. C. asking him 
 what he saw among those old posts, he answered: 
 
SOCIETY OP FRIENDS. 91 
 
 I would not have missed of what I saw for five pounds; for 
 I saw the root and grounds of idolatry. Before I went, I 
 thought perhaps I might have felt some secret virtue in the 
 place where George Pox had stood and preached, whom I be- 
 lieve to be a good man; but whilst I stood there, I was se- 
 cre'tly informed, that if George Fox was a good man, he was 
 in heaven, and not there, and virtue is not to be communi- 
 cated by dead things, whether posts, earth, or curious pic- 
 tures, but by the power of God, who is the Fountain of living 
 virtue. 
 
 A lesson which, if rightly learned, would wean from the 
 worship of images and adoration of relics. 
 
 The winter after, John Churchman being out on a religious 
 visit with two Friends in Maryland, attended Sassafras Meet- 
 ing, of which John Browning was a member, but had then 
 been deceased about a month. He [J. C] called to see the 
 widow and children, and she gave him in substance the fol- 
 lowing account of J. B. : 
 
 My husband was not long sick, but said he believed he 
 should not recover, and charged me to endeavor that his 
 children should be brought up in the way of Truth, which 
 Friends profess, and if they incline to have trades, to put 
 them apprentice to real Friends, not barely nominal ones 
 (which she said she was willing to do, though she had never 
 yet joined to Friends), and desired she would not trust her 
 own judgment, and named some Friends with whom she 
 should advise in choosing masters. Then said, when I am 
 dead, bury me by my father and mother, in the graveyard 
 belonging to our family; and thou knowest that I put a large 
 gravestone at my father's grave, and there is one ready for 
 my mother's grave, which I did not put there, because I began 
 to think they were more for grandeur than service. I sent 
 for them from England (not at the request of my father), 
 they are mine, and now I have a full testimony against such 
 formal tokens of respect; therefore when I am buried, before 
 the company leave the grave, inform them what my will is, 
 and desire their help to take the gravestone from my father's 
 
92 INCIDENTS CONCERNING THE 
 
 grave, and carry it out of the yard, that it may be brought 
 home, and lay one in one hearth and the other in the other 
 hearth of this new house, and they will be of real service 
 there (he had built a new brick house, and the hearth not 
 fully laid), which she promised him to observe, and told me 
 she had complied therewith. He remained sensible to near 
 the last, and departed in a quiet, resigned state of mind. 
 
 How weak are the arguments of such who make profession 
 with us, and plead for those grand marks of memorial, or 
 other tokens of distinction, set up at or on the graves of 
 their deceased relations, and how soon would they subside, 
 did they but live so near the pure truth as to feel the mind 
 thereof, as I fully believe this our friend did, knowing that 
 the name of the righteous will not perish, but be had in ever- 
 lasting remembrance, because their portion is life for ever- 
 more. 
 
 Bishop Nicholson, with a company of priests, called at John 
 Roberts', who invited him to come into his house; but the 
 bishop declined, yet said he would drink with him. After 
 directing beer to be brought, John returned to the coach- 
 side. A kinsman of the bishop pertly asked the Friend, "Is 
 your house free to entertain such men as we are?" John 
 Roberts replied: "I entertain honest men, and sometimes 
 others." The man remarked to the bishop: " My Lord, John's 
 friends are the honest men, and we are the others." To 
 which John rejoined: "That is not fair, for thee to put thy 
 construction on my words; thou shouldst have given me leave 
 to do that." Squire Masters came out of his coach, and stand- 
 ing by the bishop's coach-side, said in a diverting humor to 
 John Roberts: " My lord and these gentlemen have been to see 
 your burying-ground, and we think you keep it very decent." 
 John had given this piece of ground to Friends for that pur- 
 pose. He answered: " Yes; though we are against pride, we 
 think it commendable to be decent." The chancellor then said: 
 " But there is one thing among you which I did not expect to 
 
SOCIETY OP FRIENDS. 93 
 
 see; I think it looks a little superstitious. I mean those grave- 
 atones which are placed at the head and feet of your graves." 
 John Roberts: "That I confess is what I cannot much plead 
 for, but it was permitted to gratify some who had their relatives 
 interred there. We, notwithstanding, propose to have them 
 taken up ere long, and converted to some better use. But I 
 desire thee to take notice, we had it from among you, and I 
 have observed in many things wherein we have taken you for 
 our pattern, you have led us wrong, and therefore we are 
 now resolved, with the help of God, not to follow you one 
 step further." Such was the high Christian character which 
 Friends held, that putting gravestones to mark the place of 
 interment of the body of any one, struck this professor in 
 the church as inconsistent with their religious principles and 
 their testimony against superstitious treatment of the dead. 
 John Roberts' confession, that they could not consistently 
 plead for it, and that they proposed to remove them, showed 
 that faithful ones had had their scruples, and they had de- 
 termined to come to a stop, and to follow their neighbors no 
 longer. 
 
 Wherever the members of our Society lose the conscientious 
 scruples which they have once felt to support its principles 
 undeviatingly, we shall see one innovation after another, 
 creeping in among them, and numbers and influence in the 
 Society steadily paving the way for these deviations to be 
 openly advocated and finally pleaded for, as no departure 
 from what the Christian churches generally consider as 
 proper, or unimportant. In this way we may be in heart, 
 and in many things, mixed again amongst the people, our 
 strength being devoured by them, and, like Ephraim, know it 
 not. A Christian grows in the Divine life by little and little, 
 and if he gets off the watch, he may fall away by little and 
 little, until his religion is no more than a shell without the 
 
94 INCIDENTS CONCERNING THE 
 
 kernel or substance. Yet the worldly wise may own and 
 flatter him, as he advocates their views, and maintains some- 
 thing of an honorable standing among men. Such uphold 
 one another, and take their ease in the example and authority 
 of numbers, but where is their obedience and their love to 
 the pure Truth? 
 
 Instances are on record, too, of the punishment of early 
 Friends by the magistracy for enclosing their burial grounds, 
 among which may be narrated that of Edward Vivers, who in 
 1665 was taken from his business by order of the lord lieu- 
 tenant of the county of Oxford, and kept in confinement two 
 years and seven months. Perhaps there is nothing more 
 difiicult to contend with than prejudices which are the fruits 
 of early teaching, and the results of priestly influence ; and 
 it is easy to understand how the enclosure of ground for the 
 purpose of sepulture became a cause of oifence to those who, 
 apart from the sacerdotal question, had come to look upon 
 such enclosures as something sacred, and appertaining alone 
 to what was termed the " church." 
 
 Having, however, taken their stand upon the broad prin- 
 ciple of the freeness of the Gospel, and the consequent liberty 
 in all things pertaining to it, our early Friends persisted in 
 the course they had entered upon. Francis Howgill, one of 
 the most explicit writers among them at that day, and from 
 his early associations and pursuits, one of the best informed 
 on ecclesiastical matters, remarks, in reference to burial- 
 grounds and burial yards : " Abraham was the first that we 
 read of that made any place of burial in Hebron, which he 
 bought of Ephron the Hittite for thirty shekels of silver, and 
 there was he and his wife buried, and this was no parish 
 yard, neither did he have any priest or clerk that we read of 
 to receive wages and fees, etc., for ringing a bell and reading 
 or saying a service over the body." And in reference to the 
 
SOCIETY OF FRIENDS. 95 
 
 origin of that piece of absurdity called consecration of grave- 
 yards, he informs us that "Urbanus, the seventeenth bishop 
 of Rome, was the individual who first ordained churchyards 
 to be hallowed;" and quoting Gaudensius, reminds us "that of 
 old time they did bury their dead in their own ground, which 
 custom was taken away by pope Innocent III., who prohibited 
 that any should cause themselves to be buried in unconsecrated 
 ground." And according to the testimony of another writer, 
 Hospinius, "The custom of being buried in order near the 
 church, at last became so superstitious that they judged it 
 needful even for their salvation." We cannot wonder that 
 early Friends, having adopted a purer Christianity, forsook 
 the practices which, having their root in popery, had thus 
 spread through the length and breadth of the land, and had 
 obtained such hold on the minds of the people. With them 
 the question of sepulture became one of simple truth, and by 
 their course of action they restored the solemnity of that 
 most eventful period of our humanity, the passage to the 
 silent grave. With Francis Howgill they considered that 
 " churchyards " in which to bury their dead in its original was 
 superstitious, and all the ringing and singing, and the read- 
 ing before and over the body, as idolatrous and superstitious, 
 and therefore to be avoided. Thus they became prepared to 
 adopt the counsel of George Fox: "That all Friends, who 
 are not already provided, should speedily procure convenient 
 burying places, that thereby a testimony may stand against 
 the superstitious idolizing of those places called holy ground." 
 
 We see, then, that what we are now pleased to call one of 
 our peculiarities, was in reality in the eyes of early Friends a 
 Christian testimony. Let us be careful that in the change of 
 expression we do not sacrifice anything of principle. 
 
 Having come to the conclusion that the Society ought to 
 free itself from all participation in the superstition which 
 
96 INCIDENTS CONCERNING THE 
 
 clung to the then modes of sepulture, it was not surprising to 
 find that resort was had to the interment in private grounds, 
 and that many families, more especially in rural districts, set 
 apart small detached plots on their own estates as family 
 burial places. Hence we find scattered up and down where 
 Friends are now very much extinct as a body, small detached 
 graveyards, some under the care of the Society, and some 
 that have long since passed into other hands, but which lat- 
 ter, from reverence to the dead, are still kept enclosed and 
 unoccupied. However this mode of sepulture might suit a 
 nomad state, it was a salutary regulation on the part of the 
 Society to direct that Friends should have well ordered burial- 
 grounds under the care of the body for the purposes of se- 
 pulture; and it was almost a natural consequence that with 
 this regulation they would discard all the ceremonies and 
 pomp that prevailed in the -world. Hence we find it recorded 
 by their historian " That in the burial of the dead they mind 
 decency, and endeavor to avoid all pomp; and the wearing of 
 mourning is not approved by them, for they think that the 
 mourning which is lawful may be shown sufficiently to the 
 world by a modest and grave deportment. This severe sim- 
 plicity, which extended itself to the very grave's mouth, in 
 the absence of everything like ornament on the receptacle of 
 the corpse, was indeed a great offence to the customs of the 
 age. It called forth much animadversion from the world, 
 and caused no small amount of suffering to those who adopted 
 it — numerous individuals were committed to prison, ^great 
 persecutions were endured, and much pecuniary loss borne, 
 for the simple act of attending the mortal remains of their 
 friends and relatives to the grave. So sweeping at times 
 were the raids upon the mourners and attenders at funerals, 
 that instances are recorded where large bodies of Friends 
 were swept away at once to prison. In Somersetshire in 
 
SOCIETY OF FRIENDS. 97 
 
 1675, thirty-two persons were fined for being at a funeral, 
 and had cows, corn and other goods taken from them for 
 penalties, amounting to upwards of eighty-two pounds. 
 
 So offensive to the public mind was the mode of sepulture 
 adopted by Friends, that it became a proverb of reproach 
 " That the newly-risen Society buried its members like dogs." 
 This accusation was not likely to lessen the sufferings of 
 Friends, and accordingly we find George Fox, ever equal to 
 an emergency, issuing an address from the press, under the 
 title of "Encouragement to All to Trust in the Lord." In 
 this document he remarks: 
 
 You see what entertainment the Lord of glory had when 
 He came into the world — a manger, instead of a cradle; and 
 when He went out of the world the Scripture doth not say 
 that He had so much as a coffin. Joseph of Arimathea wrap- 
 ped his body in linen, and laid it in a sepulchre in a garden. 
 . . . . And all you that say we bury like dogs, because 
 that we have not superstitious and needless things upon our 
 coffins and a white and black cloth with escutcheons, and do 
 not go in black, and hang scarfs upon our hats, and white 
 scarfs over our shoulders, and gold rings, and have sprigs of 
 rosemary in our hands, and ring bells — how dare you say that 
 we bury our people like dogs, because we cannot bury them 
 with the pomps and glory of the world? Whereas ye do not 
 read that Christ, the Prince of Life, our Lord and Saviour, 
 had any of these things, neither when He came into the world, 
 nor when He went out of the world; and refused the pomp 
 and glory of it when the devil tempted Him with it; . . . 
 therefore, follow not the pomps and glory of this world at 
 your children's coming into the world, nor bring them up in 
 the pomp and glory of the world the times while they live, 
 nor use them at going forth out of the world; but follow 
 Christ Jesus, who is not of the world, who is your Redeemer, 
 your Saviour, your Way, your Truth and Life, your Bishop, 
 your Shepherd, your Priest, your Prophet — and let Him rule 
 in your hearts by faith, who will give you life abundantly, 
 7 
 
98 INCIDENTS CONCERNING THE 
 
 who is from above and not from below. That you may be 
 built upon Him, the living rock, and the foundation of God 
 standeth sure. Amen, amen, saith my soul. 
 
 The testimony of William Edmundson as to the concern 
 that rested on the minds of early Friends to be preserved 
 from the inroads of any worldly spirit is instructive. He says: 
 
 At the iirst, when the Lord called and gathered us to be a 
 people, and opened the eyes of our understandings, then we 
 saw the exceeding sinfulness of sin, and the wickedness that 
 was in the world; and a perfect abhorrence was fixed in our 
 hearts against all the wicked, unjust, vain, ungodly, unlawful 
 part of the world in all respects. And we saw the goodly 
 and most glorious lawful things of the world, were abused 
 and misused — and that many snares and temptations lay in 
 them, with troubles and dangers of divers kinds, which we 
 felt the load of, and that we could not carry them, and run 
 the race the Lord had set before us, so cheerfully as to win 
 the prize of our salvation. Wherefore our care was to cast 
 off this great load and burthen; viz: great and gainful ways 
 of getting riches, and to lessen our concerns therein; that we 
 might be ready to answer Christ Jesus, our Captain, who had 
 called us to follow Him in a spiritual warfare under the dis- 
 cipline of his daily cross and self-denial. Then the things of 
 this world were of small value with us, so that we might win 
 Christ, and the goodliest things thereof were not near us, so 
 that we might be near the Lord; for the Lord's Truth out- 
 balanced all the world, even the most glorious part of it. 
 
SOCIETY OF FRIENDS. 99 
 
 CHAPTER IV. 
 
 CONVINCEMENT. 
 
 The early members of our Society felt themselves to be ser- 
 vants of the Lord Jesus, and to the extension of his grace and 
 good spirit they looked for any good fruits from their labors 
 in his cause. For, as William Penn expresses it : " Without this 
 secret. Divine power, there is no quickening and regenerating 
 of dead souls. The bent and stress of their ministry was 
 conversion to God, regeneration and holiness; not schemes of 
 doctrine and verbal creeds, or new forms of worship." They 
 were not satisfied that men should accept the truth of the 
 doctrine they preached, merely from a conviction of the in- 
 tellect; but they earnestly pressed the necessity of their being 
 thereby changed in heart and life. 
 
 Robert Barclay in his Apology interestingly relates his own 
 experience. He says: 
 
 It was not by strength of argument, or by a particular dis- 
 quisition of each doctrine, and convincement of my under- 
 standing thereby, I came to receive and bear witness of the 
 Truth, but by being secretly reached by this life; for when I 
 came into the silent assemblies of God's people, I felt a secret 
 power among them which touched my heart, and as I gave 
 way unto it, I found the evil weakening in me, and the good 
 raised up, and so I became thus knit and united unto them, 
 hungering more and more after the increase of this power 
 and life whereby I might feel myself perfectly redeemed. 
 And indeed this is the surest way to become a Christian, to 
 whom afterwards "the knowledge and understanding of prin- 
 ciples will not be wanting, but will grow up so much as is 
 needful, as the natural fruit of this good root, and such a 
 knowledge will not be barren nor unfruitful. After this man- 
 
100 INCIDENTS CONCERNING THE 
 
 ner we desire therefore all that come among us to be prose- 
 lyted, knowing that though thousands should be convinced in 
 their understanding of all the truths we maintain, yet if they 
 were not sensible of this inward life, and their souls not 
 changed from unrighteousness to righteousness, they could 
 add nothing to us. For this is that cement whereby we are 
 joined, as to the Lord, so to one another. Yea, if such should 
 come among us, and from that understanding and convince- 
 ment they have of the Truth, speak ever so true things and 
 utter them forth with ever so much excellency of speech, if 
 this life were wanting, it would not edify us at all, but be as 
 sounding brass or a tinkling cymbal. 
 
 In the records of our Society there are preserved many in- 
 teresting narratives of the work of Divine grace in effecting 
 convincement and conversion. One of these is the account 
 left of her experiences by Jane Fenn, afterwards Jane Hos- 
 kins. It contains so much of spiritual instruction and is so full 
 of life, that an outline of it may profitably be inserted here. 
 
 She was a native of England, and brought up as an Episco- 
 palian — coming under the operations of Divine grace, she felt 
 that it was the Lord's will that she should go to Pennsylvania. 
 She was quite young, and her father being opposed to her re- 
 moval, she found no way of carrying out her concern except 
 by persuading one, Robert Davis who was himself going over 
 the sea, to pay her passage, with a promise that she would 
 repay him out of her future earnings. After her arrival in 
 Philadelphia, Robert insisted that she should bind herself as 
 a servant for four years to a person that was an utter stran- 
 ger to her; and on her refusal, had recourse to law, and by 
 process laid her under confinement. 
 
 This was a trying experience for a poor young creature 
 among strangers. But, she says, the Lord heard her cries, 
 raised up friends, and provided for her. 
 
 The principals of four families living at Plymouth who had 
 
SOCIETY OF FRIENDS. 101 
 
 several children, agreed to purchase a sober young woman, 
 as a school mistress, to instruct them in reading, etc. On 
 applying to their friends in town, I was recommended for that 
 service. When we saw each other, I perceived it my place to 
 go with them. Wherefore on their paying Davis twelve 
 pounds, currency, being the whole of his demand against me, 
 I bound myself to them, by indenture, for the term of three 
 years, and went cheerfully with them to Plymouth. 
 
 I have since thought, how wonderful it was, that though 
 various scenes and trials attended me, yet I was enabled to 
 perform the service they had for me. The children learned 
 very fast; which afforded comfort to me, and satisfaction to 
 their parents. My love to them was great, and theirs equally 
 so to me; so that all my commands were obeyed with pleas- 
 ure. And afterwards, when we met, we could tell one another 
 of it, with sincere regard and affection. They proved sober, 
 religious men and women. 
 
 I served my time out faithfully, and never had cause to 
 repent. The people with whom I lived, were those called 
 Quakers. As I had not been among any of that denomination 
 before, I had a desire, in my mind, to become acquainted with 
 their principles and manner of worship. Having liberty, I 
 was ever ready to go to their meetings, though at first, only 
 as a spy. But after I had been some time among them, and 
 took notice of their way and manner of performing Divine 
 worship to God, I was ready to conclude, and say in my mind, 
 surely these are his people. A brave, living people, they really 
 were; there being then divers worthies among them, who, I 
 believe, are now in the fruition of "Joy unspeakable, and full 
 of glory," the earnest of which they, through mercy, then at 
 times partook of, to the satisfaction of their hungry and 
 thirsty souls. The solid, weighty, and tender frame of spirit, 
 which some of them were many times favored with, in meet- 
 ings, brought serious considerations • over my mind, with this 
 query: "Why is it not so with me?" and I said in my heart: 
 "These people are certainly better than I am; notwithstand- 
 ing I have made a great deal more to do about religion than 
 they." 
 
 As I pondered on these things, that saying of the apostle, 
 
102 INCIBENTS CONCERNING THE 
 
 "Neither circumcision nor uncircumcision availeth anything, 
 but a new creature in Christ Jesus," was often brought to my 
 mind. I saw this work must begin in the heart, and be car- 
 ried on by a Divine power. This I was soon convinced of, and 
 therefore could wait with patience, though in silence. But 
 yet the whole work was not completed; it went on gradually, 
 step by step, which demonstrates the parental care of our 
 Heavenly Father, carrying the lambs in his arms, lest they 
 should be weary and faint. Who can but admire his goodness 
 and celebrate his praise. His wisdom and power are great. 
 Oh! that all would but dwell under his peaceable government, 
 and learn of Him, who is pure and holy. Through the opera- 
 tion of Divine Goodness, great love was begotten in my heart 
 to these people; and if at any time Friends were concerned to 
 speak against any evil habit of the mind, I did not put it from 
 me, but was willing to take my part, and have sometimes 
 thought it all belonged to me. > 
 
 As I continued in this humble frame, and was diligent in 
 attending meeting when I could, Infinite Goodness was gra- 
 ciously pleased to favor me with a fresh and large visitation 
 of his heavenly love, and often tendered my spirit, and begot 
 strong desires after true and saving knowledge, and that the 
 way of life and salvation might be clearly demonstrated; and 
 blessed be his eternal name, He heard my cries, and was 
 pleased to send his servants, both male and female, filled with 
 life and power, who sounded forth the Gospel in Divine au- 
 thority, declaring the way to the Father through the door of 
 Christ, and opening the principles of these people, by turning 
 our minds inward to the pure gift and manifestation of the 
 Spirit. 
 
 This doctrine agreeing with what she had been in some 
 measure convinced of, she was made willing to join heartily 
 with it. She passed through many exercises in the great 
 work of regeneration. One time, when sitting in a meeting, 
 a call arose in her mind: "I have chosen thee a vessel from 
 thy youth to serve me, and to preach the Gospel of salvation 
 to many people; and if thou wilt be faithful, I will be with 
 
SOCIETY OP FRIENDS. 103 
 
 thee unto the end of time, and make thee an heir of my king- 
 dom." Like many others, she shrank exceedingly from enter- 
 ing on the office of a minister of the Gospel, and thereby 
 brought upon herself for a time much spiritual darkness and 
 distress of mind. She was favored at length with a renewed 
 visitation of Divine mercy, under which she was strengthened 
 to submit to the Lord's requirings. Yet after this she con- 
 tinued to have many temptations, and suffered much from the 
 buffetings of satan. At one time, when sitting alone in the 
 woods, she says: A cry arose in my heart thus: 
 
 If I die it shall be at thy footstool, Lord! for thy loving 
 kindness has been great to me, from my youth to this day. 
 Then, falling on my knees, I prayed that He would be gra- 
 ciously pleased to enlighten my understanding in such a 
 manner that I might clearly see wherein I had offended so 
 merciful a Father; for I thought I had offended Him, because 
 I was suffered to be so tempted. His word then became as a 
 fire in my breast, and the answer I received was to this effect: 
 " Be thou encouraged. Thou art suffered to pass through 
 these trying dispensations, not only on thy own account, but 
 for the sake of others, to whom, when qualified, I will, in my 
 own time, send thee. Be faithful, and I will be with thee to 
 the end of time." 
 
 At this intimation I was tendered and filled with gratitude 
 to his Divine Majesty, who alone can deliver his children out 
 of all their afflictions. And my soul, at this time, under a 
 sweet sense of his goodness, bows with awful reverence and 
 with praises to his holy name, and says. Who is like unto our 
 God? 
 
 There were many incidents occurred during the time of my 
 Ijeing among these Friends, to whom I was indebted for pay- 
 ment of my passage, which, for brevity's sake, I omit. When 
 the time for which I engaged to them was expired [autumn 
 of 1715], I served them a quarter of a year longer, in con- 
 sideration of the tender regard they had shown to me, when 
 it was in their power to have conducted otherwise — and also 
 for granting me the liberty of going to week-day meetings 
 
104 INCIDENTS CONCERNING THE 
 
 — which additional service they accepted from me with re- 
 luctance. We loved one another much; and being unwilling 
 to part, I stayed with them till the spring following [1716], 
 and then, in much love and tenderness, we parted. 
 
 When she had fulfilled her contract, she found a concern 
 to move over Schuylkill, which she did, and stayed some time 
 at Haverford. Her -narrative continues: 
 
 One First-day, after I had sat some time in Haverford 
 Meeting, David Lloyd, from Chester, with his wife and seve- 
 ral other Friends, came into the meeting. As soon as they 
 were seated it was as though it had been spoken to me, 
 " These are the people with whom thou must go and settle." 
 They being strangers to me, and appearing as persons of dis- 
 tinction, I said in my heart, Lord, how can such an one as I get 
 acquaintance with people who appear so much above the com- 
 mon rank? The word was in my soul, " Be still; I will make 
 way for thee in their hearts. They shall seek to thee." I 
 knew not what to think of this, and was afraid it might be a 
 temptation of satan; yet rested content in the thought that 
 the Lord, who never yet had failed, was all-sufficient to pro- 
 vide for me. At that instant a great stillness came over me, 
 and I felt the love of my heavenly Father to affect me in a 
 very uncommon manner. I afterwards understood that Da- 
 vid Lloyd and his wife fixed their eyes upon me, feeling a near 
 sympathy with me — such as they had never known toward a 
 stranger before, and said in their hearts: "This young woman 
 is, or will be, a preacher." They were both tendered, and it 
 was fixed in their minds that they were to take me under their 
 care, and nurse me for the Lord's service, with a promise that 
 his blessing should attend them. This I had from their own 
 mouths, after I came to live with them. 
 
 After the meeting, I was passing away as usual, for fear of 
 being taken notice of, but was stopped by a Friend, who asked 
 me to go home with her, saying the Chester Friends were to 
 dine there. I excused myself as well as I could. Then those 
 Friends came to me, and spake kindly, which affected me in 
 such a manner that they let me go, but told some Friends 
 there how they felt towards me, and how it opened to them 
 
SOCIETY OF FRIENDS. 105 
 
 in the meeting. They left their love to me, and said they in- 
 tended to visit me soon, with proposals for my living with 
 them; for according to what each of them felt in themselves, 
 they were to become instruments of good to me. 
 
 Soon after this, I became acquainted with Elizabeth Levis, 
 a Friend, of Springfield. The way and manner of which was 
 thus: I had not appeared in public for a great while, nor felt 
 any motions that way. I was very low in my mind, and having 
 got into a dark state, had again almost lost hope, and thought 
 it impossible but that I should fall a sacrifice to the temptations 
 of the grand enemy, who still followed me. However, it hap- 
 pened that Elizabeth Levis came to visit Haverford Meeting, 
 where I then was. After some time of silence, she stood up, 
 and speaking in the authority of Truth, so effectually laid 
 open my present state, that I could heartily subscribe to the 
 truth of her testimony. The power that attended her minis- 
 try reached the witness of God in my heart. A zeal was be- 
 gotten in me for the honor of the good cause, and I was filled 
 with love to the instrument through whom I had been thus 
 favored. Hope was again renewed in me, that, by virtue of 
 the word preached, the Lord would still continue his wonted 
 favors to me, and preserve me from the snares of the wicked 
 one. 
 
 After meeting, Elizabeth took kind notice of me, and said, 
 " I came here to-day, through the cross — the Lord knows for 
 what end! It may be for thy sake." I was so overcome that 
 I could not speak, but wept much, and esteemed it as a bless- 
 ing that she had taken notice of me. I went home, rejoicing 
 in spirit, because I had met with Divine refreshment, of which 
 I was in much need. 
 
 As it had pleased the Almighty to visit me in a wonderful 
 manner, by the renewing of his pure love, I made covenant, 
 that if He would be with me in the way I should go. He should 
 be my God. 
 
 My mind was still engaged about Chester, with strong de- 
 sires to be with Friends there, but how to accomplish it I knew 
 not. Yet I knew the promises of God were yea, and amen; 
 and in this I confided. However, a good opportunity soon 
 offered. I was just finishing some work, which I had taken to 
 
106 INCIDENTS CONCERNING THE 
 
 do for a Friend; and on my saying: "When this is done, I 
 know not where to get more," one, not of our Society, being 
 incompany, said to me: "Fear not; God will always provide 
 for you, because you fear his great name." I made no reply. 
 But, in a few minutes, somebody knocked at the door. I, be- 
 ing next, opened it, when I saw a man of a good appearance, 
 sitting on horseback. He asked whether there was any young 
 woman there that wanted a place, for he wanted a maid — 
 one that was sober. We desired him to alight, and inquired 
 of him whence he came. He and his family belonged to Chester 
 Meeting, and he lived not far from the town. It immediately 
 occurred to my mind, it may be this is a providential thing to 
 bring me to that people. I will give him expectation of my 
 going with him next week, if he will come for me; but con- 
 cluded to hire only for a month, to see how I liked his wife, 
 etc. I communicated my mind to him. He accepted the offer, 
 and asked what wages I required. I answered, as usual, what 
 they thought I deserved. So we parted. His name was Ben- 
 jamin Head, a worthy, honest man. He called at a Friend's 
 house just by, and told of his success, and when he was to 
 fetch me. They told him I was a preacher, and they were 
 unwilling to part with me. But he had my word, and came 
 according to our agreement. I was prepared to attend his 
 call, and so went with him. 
 
 I found his family consisted only of himself, his wife and 
 daughter, with one man and maid-servant. His wife, being 
 apprised of my character, received me with love and affec- 
 tion, which lasted, not only while we lived together, but to 
 the conclusion of her time in this life. Indeed, it would have 
 been high ingratitude in me, if I had not returned their kind- 
 ness in the best manner I could, for I had not been there three 
 weeks before I was seized with a violent fever, which reduced 
 me so low that my life was despaired of. They got the best 
 advice that could be had — sparing neither cost nor labor, in 
 hopes of restoring my health. Though the distemper was 
 violent on my body, yet I was favored with quietude of mind, 
 and was entirely resigned to the Divine will, whether to live 
 or die. 
 
 It is a great blessing that attends those who fear God, that 
 
SOCIETY OF FRIENDS. 107 
 
 his Holy Spirit accompanies their souls when upon a bed of 
 languishing. The Psalmist experienced this in his day; and 
 so will all the righteous now, as well as then. 
 
 This illness held me near three months, in all which time 
 this Friend Head and her daughter, a sober young woman, 
 attended me, night and day, very carefully. Several of Ches- 
 ter Friends and others also visited me, and tendered their 
 services, in ministering things suitable for my disorder, as 
 well as otherwise, so that I wanted for nothing that was 
 proper for me. Some friends were for removing me; but 
 that was impossible. Besides, the Friend with whom I was, 
 declared against any such motion, and I was opposed to it 
 myself, under this consideration, that if it pleased Providence 
 to raise me, it would be my duty to stay, and make such re- 
 taliation as might be in my power. 
 
 Thus, the time was prolonged six or seven months, instead 
 of one. So that we, poor, short-sighted mortals, may propose 
 many things to ourselves, but Providence can disappoint; and 
 all for our good, if we patiently submit, and indeed, it is our 
 interest, as well as duty, so to do. Grace Lloyd, perceiving 
 that Friend Head was unwilling to part with me, forbore 
 speaking anything of her mind to me, until after I had got 
 out to meeting; which I did as soon as I was able. 
 
 My first going to meeting was on a First-day. The meeting 
 was large, by reason that John Danson, a Friend from Great 
 Britain, was there. [Twelfth Month, 1718.] I sat about the 
 middle of the house, under much exercise of spirit, insomuch 
 that the Friend was sensible of it, though at that distance. 
 And although I did not appear in testimony, yet I was not hid. 
 I don't remember anything remarkable that attended the 
 meeting. John Danson was silent; and as soon as it broke 
 up, he spoke to David Lloyd, saying: " Stop that young woman 
 who sat in such a place. I have something to say to her from 
 the Lord." He spoke so loud that I heard him, and trembling, 
 was going away. But Grace Lloyd desired me to stay, and 
 kindly told me I must go home with her. I excused myself, 
 but it did not avail. She would not be denied — I must go. I 
 therefore asked leave of Friend Head, which she readily gave 
 me, and left a horse for me to ride home. 
 
108 INCIDENTS CONCERNING THE 
 
 When we came to David Lloyd's, there was a great com- 
 pany of Friends; but not thinking myself worthy, I would not 
 thrust in among them, intending to go among the servants. 
 But this was not permitted, for, as I was entering the parlor, 
 I heard the English Friend say: " Where is the young woman 
 — I want her company." I came in, and was seated next to 
 him. He took hold of my hand, fixed his eyes upon me, and 
 after a little silence, spoke to me in such a manner, by way of 
 encouragement, as I have not freedom here to relate. Only 
 so much I may say, he proved a true prophet to me, as I after- 
 wards experienced, respecting the work the Lord was prepar- 
 ing me for, and about to employ me in. But I, like Nicodemus, 
 was ready to say: How can this be? Will the Almighty en- 
 gage such a poor, unworthy creature in his so great a work? 
 He knows I am no ways sufficient for the task. But the Divine 
 word was: "Trust in my all-sufficient power — that shall prop- 
 erly qualify thee for every service. What I require of thee 
 is, to be faithful, and thou shalt see greater things than have 
 yet been made manifest." 
 
 I felt Infinite Goodness near. My soul bowed in awful reve- 
 rence to the Divine Majesty of heaven and earth, and in the 
 secret of my heart I said: "Lord, I will submit to every dis- 
 pensation which thou allottest." The Friends present were 
 mightily broken, and were made partakers together of the 
 virtue of light and life, which caused gladness of heart, so 
 that little food satisfied some of us. 
 
 After dinner, the Friend spoke to David Lloyd and his wife, 
 saying: "Take this young woman; make her your adopted 
 child, and give her liberty to go wherever Truth leads." They 
 told him that was their intention, and when I was free to 
 come, their house should be my home for the future. He re- 
 plied: "Do as you say, and the blessing of God will attend 
 you on her behalf." Grace Lloyd then took me into another 
 apartment, and told me how she and her husband were drawn 
 in love to me, the first time they saw me, at Haverford (as 
 has been related), and if I would come and live vdth them, 
 they intended to do well for me. 
 
 I admired at the ordering of Providence, in thus providing 
 for me, a poor, destitute orphan, separated from all my natu- 
 
SOCIETY OF FRIENDS. 109 
 
 ral friends, in a strange land, and having no certain habita- 
 tion here, in mutability. Oh, that all would fear ^nd serve 
 the living God, whose goodness endures forever! It was his 
 own work, and He shall have the praise. We parted, in tears, 
 under the holy influence of Divine love, and I, with a sense of 
 his wonderful kindness to me, went home, rejoicing in spirit, 
 and praising the Almighty. 
 
 I entered into David Lloyd's family as an upper servant, 
 such as in England are called housekeepers, having the keys, 
 plate, linen, etc., delivered unto me. They had a great family, 
 and everything passed through my hands. As they had re- 
 posed such a trust in me, it brought a weighty concern on 
 my mind that I might conduct aright and discharge my duty 
 faithfully, both to my principles and their servants; and, being 
 sensible of my own weakness, I many times, when others were 
 asleep, poured out my prayers to God, and asked wisdom of 
 Him who gives liberally and upbraideth not. 
 
 I was often afraid, lest, through my misconduct I should 
 bring dishonor to the pure Truth I made profession of; for I 
 now began to speak frequently in meetings, and many eyes 
 were upon me. I was become like a city on a hill, which 
 could not be hid. Christ, our Lord, speaking of this situa- 
 tion, says: "Let your light so shine before men that they 
 may see your good works, and glorify your Father who is in 
 heaven." This text was often revived in my memory, and 
 under this dispensation I was led through a painful, anxious 
 travail of soul. I considered I had been tried in low life, 
 though I never wanted for necessaries, but was always pro- 
 vided for. And having met with kind treatment from all 
 sorts of people, I was blessed with contentment in the sta- 
 tion allotted me. Now I was to be proved with greater plenty 
 and favored with the company of valuable Friends, who often 
 frequented our house, and though I was but in the station of 
 a servant, yet I was much noticed by them, for when they 
 came I was a,lways allowed to be in the room with them. 
 This was a great obligation conferred on me — but it did not 
 elevate my mind — it made me more humble and assiduous in 
 my business. Another favor conferred on me was that I 
 always dined with master and mistress, which was of advan- 
 tage, for m.any times their conversation was profitable. 
 
110 INCIDENTS CONCERNING THE 
 
 Thus, as I kept my eye steady to the Almighty, He gave 
 me favor among Friends, and with both my said benefactors. 
 They were kind and affectionate, like tender parents, watch- 
 ing over me for good; often telling me to mind the dictates of 
 Truth, and if at any time I found a concern to visit any meet- 
 ings, to be sure to go; and they were very careful to provide 
 suitably for me in every respect. This was engaging, and 
 my love to them increased daily. I judged it my duty to 
 make their interest my own, as if I was their child; and can 
 in truth say I never wilfully disobliged either of them, nor 
 left their service, to serve myself, in any shape. I went no- 
 where without their leave, not so much as to buy some trifles 
 I wanted. And when a religious concern came over my mind 
 to visit the churches of Christ, they were the first I made ac- 
 quainted therewith. 
 
 There is to the writer something very instructive and 
 touching in the manner in which the Lord cared for his ser- 
 vant, and brought her into such a position outwardly that 
 she was able to perform the different services He required of 
 her. And I do not doubt that her kind friends, David and 
 Grace Lloyd, felt the reward of peace for their care over her. 
 
 She travelled much as a minister, having gone on one oc- 
 casion to Bermuda; on another, to Great Britain, besides 
 several journeys in America. 
 
 George Whitehead, who was an eminent minister among 
 our early Friends, was brought up among the Episcopalians. 
 The Lord was graciously pleased to visit him in early life and 
 to awaken desires after a true amendment of life. While 
 still young in years, he heard of a people called Quakers, who 
 trembled at the word of God, and observing how they were 
 reviled and reproached by loose and wicked people, occasioned 
 his further inquiry. 
 
 About this period, in attending one of the meetings of the 
 newly-risen Society of the Quakers, he was much affected by 
 perceiving how greatly the spirits of most of those who were 
 
SOCIETY OF FRIENDS. Ill 
 
 there assembled seemed broken and contrited, more especially 
 in the case of a young woman, who, on quitting the meeting, 
 he observed to sit down upon the ground, " With her face 
 towards the earth, as if," he says, "she regarded nobody 
 present, but, moaning bitterly, cried out, 'Lord, make me 
 clean ! Lord, make me clean!' which," he adds, "did far 
 more tenderly and deeply affect my heart than what I had 
 heard spoken, and more than all the preaching that ever I had 
 heard from man or men, and was a certain testimony to me 
 (the spirit of the Lord evidencing to my spirit), that it was 
 a real work of his power upon her heart, which also operated 
 upon the hearts of others, causing both trembling, sorrow 
 and contrition, in order to bring them to true repentance and 
 amendment of life." 
 
 Some time after I was fully convinced, says he, and my mind 
 turned to the light, and I was persuaded and resolved to per- 
 severe among Friends, before I heard our dear Friend, George 
 Pox. The first time I heard him minister was at an evening 
 meeting at Sunny Bank. I was then very low, serious and 
 intent in my mind, willing to see and taste for myself, for my 
 own inward satisfaction; and I saw and felt that his testimony 
 was weighty and deep; and that it proceeded from life and 
 experience, and did bespeak Divine revelation, and tended to 
 bring to an inward feeling and sense of the life and power of 
 Christ, and the sanctifying operation thereof in the heart. 
 His speech was not with affected eloquence or oratory, or 
 human wisdom, but in the simplicity of the Gospel, to turn 
 the mind to the light and life of Christ; and the Lord abund- 
 antly blessed his ministry to many. 
 
 As to the progress which by Divine assistance I came to 
 experience in the work of the Lord Jesus Christ in me, after 
 I came to be resolved and settled in my mind and conscience, 
 to join in communion with the said people, and to frequent 
 their assemblies as aforesaid, the Lord by his light and grace 
 of his Holy Spirit, having fully persuaded me, that without 
 being converted as well as convinced, and without being re- 
 
112 INCIDENTS CONCERNING THE 
 
 generated, sanctified, and born again, I could not enter into 
 his kingdom, nor be an heir thereof, and that the godly sorrow 
 unto true repentance, and a real amendment of life, must be 
 wrought by his grace and good spirit in me; and, that without 
 holiness none can see God. 
 
 Upon these and such serious Christian considerations, I was 
 persuaded by the grace of God to give up in obedience to 
 follow Christ Jesus; to believe in and obey his light given 
 me, and to wait therein diligently, to receive power from Him 
 to become a true child of God; for as many as truly receive 
 Christ the Son of God, He gives them power to become sons 
 of God. 
 
 Samuel Bownas was born in Westmoreland about the year 
 1676 — Persecution being still hot, many Friends were in prison 
 at Appleby for attending 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. I observed, though very young, 
 how tender and broken they were; and I was very inquisitive 
 of my mother, why they cried so much, and thee 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. 
 
 To return to my apprenticeship : I had a very kind loving 
 master and mistress, but had little consideration about relig- 
 ion, nor any taste thereof. On First-days I frequented meet- 
 ings, and the greater part of my time I slept, but took no 
 account of preaching, nor received any other benefit, than 
 that being there, kept me out of bad company, which indeed 
 is a very great service to youth. I took much liberty in dis- 
 course, and was taken notice of, as a witty, sensible young 
 man: but often on my bed, I refiected on my way of life with 
 sorrow, yet frequently fell into the same way again. I never 
 was given to swearing, nor to any very gross vice, but what 
 I gave way to most, was jesting, and turns of wit to provoke 
 mirth, which gave me often after it was over, a heavy heart. 
 Thus I went on for nearly three years; but one First-day, be- 
 ing at meeting, a young woman, named Anne Wilson, was 
 there and preached. She was very zealous, and I fixed my 
 
SOCIETY OF FRIENDS. 113 
 
 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?" This was so 
 suited to my condition, that, like Saul, I was smitten to the 
 ground, but turning my thoughts inward, in secret I cried. 
 Lord, what shall I 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, which 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, which 
 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 in my hands than it did at this time, nor was 
 my mind ever less in it. My conduct, as well as countenance, 
 was much altered, so that several in the family were fearful 
 that I should fall into a kind of melancholy; 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 facul- 
 ties of my mind so quick, that I seemed another man. A 
 Divine and spiritual sweetness abiding with me night and day, 
 for some time, I began to see and understand the Scriptures, 
 and the nature of preaching 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, not having before that, the least degree that I 
 could perceive of Divine understanding. But upon looking 
 back and considering what I had heard such and such Friends 
 preach, which, at that time I did not understand, I now under- 
 stood it clearly, which was a plain demonstration to me, that 
 all saving knowledge is from Divine light, which we cannot 
 comprehend, until we are assisted so to do by a visitation 
 from heaven." 
 
 Thomas Thompson says: It came to pass about the Sixth or 
 8 
 
114 INCIDENTS CONCERNING THE 
 
 Seventh Month, of the year 1652, we heard of a people raised 
 up at or about Malton, who were called Quakers, which was 
 the first time I heard of that name being given to any people. 
 They were by most persons spoken against, but when I strictly 
 inquired what they had to lay to their charge, that might give 
 cause for such aspersions as were thrown out upon them, I 
 met with none that could justly accuse them of any crime. 
 They said they were fantastical and conceited, and burnt their 
 lace and ribbons, and other superfluous things, which they used 
 formerly to wear, and that they fell into strange fits of quak- 
 ing and trembling. But these reports increased my desire to 
 see, and be acquainted with some of them; and in the Eighth 
 Month, of the aforesaid year, I heard that the Quakers were 
 come to Bridlington, whereat I greatly rejoiced in my spirit, 
 hoping I should get some opportunity to see them. This was 
 that faithful laborer and minister of the Gospel, William Dews- 
 bury, who then was ordered into these parts; and on Fifth- 
 day following, I heard they were come to Frodingham. Be- 
 ing on my master's work at Brigham, I could not go in the 
 day, but determined to go in the night, and would gladly have 
 some of my acquaintance to go with me; but the night being 
 very dark, none would go, so I went alone. Coming into the 
 room where William was, I found him writing, and the rest of 
 his company sitting in silence, seeming to be much retired in 
 mind, and fixed towards God. Their countenances being grave 
 and solid, preached unto me, and confirmed what I had before 
 believed, that they were the people of the Lord. After a lit- 
 tle while, William ceased writing, and many of the town's 
 people coming in, he began, in the power and wisdom of God, 
 to declare the Truth. And oh! how was my soul refreshed, 
 and the witness of God reached in my heart! I cannot express 
 it with pen. I had never heard nor felt the like before; for 
 he spake as one having authority and not as the scribes; so 
 that if all the world had said, 'nay,' I could have given my 
 testimony, that it was the everlasting truth of God."' 
 
 Thomas Wight, of the city of Cork, was born in the year 
 1640. His father. Rice Wight, was minister of the town of 
 Bandon, a zealous man in the duties of his ofiice, and of a 
 
SOCIETY OP FRIENDS. 115 
 
 more tender conscience, and devoted in that respect, than the 
 generality of the priests, and very strict in the education of 
 his children, according to the manner of the church of Eng- 
 land His son, Thomas, served a hard apprenticeship with a 
 clothier in Bandon, and whilst in his service, hearing of a 
 Quakers' meeting to be held in the neighborhood, he went to 
 it out of curiosity. Finding that Friends sat silent for a long 
 time, he grew very uneasy, and began to think, that as he 
 heard the Quakers were witches, he might become bewitched 
 if he should stay much longer in the meeting. However, he 
 waited a short time, until Francis Howgill, then on a religious 
 visit in these parts, stood up, and uttered these words: "Be- 
 fore the eye can see, it must be opened; before the ear can 
 hear, it must be unstopped; and before the heart can under- 
 stand, it must be illuminated." As Francis opened these 
 three sentences to the congregation, with great clearness, 
 and energy, his ministry made a deep impression on Thomas's 
 mind, and he was in great measure convinced of the truth of 
 the doctrine preached by this distinguished servant of the 
 Lord Jesus. But the prejudices of education, and the re- 
 proach cast upon him by his relations for going to the Qua- 
 kers, very much wore off the impressions received at that 
 meeting. Some time after Edward Burrough came into these 
 parts, to visit Friends and others in the work of the Gospel, 
 under whose powerful preaching the state of his soul was so 
 effectually reached, accompanied with such evidence of Truth, 
 that he, as well as many others, was no longer able to with- 
 stand it, and he now resolved, through Divine assistance, to 
 be faithful, according to the light received, through the diffi- 
 culties that might attend him. 
 
 Samuel Crisp, who was a clergyman in the church of Eng- 
 land about the year 1700, was under conviction for his trans- 
 gressions, and earnestly seeking for reconciliation with God. 
 
116 INCIDENTS CONCEKNING THE 
 
 He felt that he must leave the church of England, but knew 
 not what body of men he should join. He was altogether un- 
 acquainted with Friends, except that he knew the Quakers 
 were everywhere spoken against, so that he wondered " with 
 what face they could call themselves Christians." Being in 
 London, he says: 
 
 As I had occasion to be one day at a bookseller's shop, I 
 happened to cast my eye on Barclay's works, and, having 
 heard that he was a man of great account amongst the Qua- 
 kers, I had a mind to see what their principles were, and what 
 defence they could make for themselves. For sure, thought 
 I, these poople are not so silly and ridiculous, nor maintainers 
 of such horrid opinions, as the author of " The Snake" and 
 some others would make us believe. I took Barclay home 
 with me, and I read him through in a week's time, save a little 
 treatise at the end, which, finding to be very philosphical, I 
 omitted. But, however, I soon read enough to convince me of 
 my own blindness and ignorance, in the things of God. There 
 I found a light to break in upon my mind, which did mightily 
 refresh and comfort me in that poor, low and humbled state 
 in which I then was. For, indeed, I was then, and had been, 
 for a considerable time before, very hungry and thirsty after 
 righteousness, and, therefore, I received the Truth with all 
 readiness of mind. It was like balm to my soul, and as showers 
 of rain to the thirsty earth, which is parched with heat and 
 drought. This author laid things down so plainly, and proved 
 them with such ingenuity and dexterity of learning, and opened 
 the Scriptures so clearly to me, that, without standing to cavil, 
 dispute, raise argument or objection, or consulting with flesh 
 and blood, I presently resigned myself to God; and weeping 
 for joy that I had found so great a treasure, I often thanked 
 Him, with tears in my eyes, for so kind a visitation of his love, 
 that He was graciously pleased to look towards me, when my 
 soul cried after Him. So, though before I was in great doubt 
 and trouble of mind, not knowing which way to determine 
 myself, yet now the sun breaking out so powerfully upon me, 
 the clouds were scattered. I was now fully satisfied in my 
 
SOCIETY OF FRIENDS. 117 
 
 ■own mind which way I ought to go, and to what body of people 
 I should join myself. So I left the communion of the church 
 of England, and went to Grace-church Street meeting. 
 
 David Ferris was a native of Connecticut, and brought up 
 as a Presbyterian. He was early in life favored with relig- 
 ious convictions; but through unwatchfulness and unfaithful- 
 ness, fell into a state of great mental distress. He says: 
 
 On a certain day, in this season of despair and deep dis- 
 tress, I concluded to leave my native land, and go into some 
 foreign country, to spend the residue of my days; where I 
 purposed to remain unknown, and that none of my relations 
 or acquaintances should know what was become of me. Be- 
 ing, in my own apprehension, a poor, lost, reprobate creature, 
 I was not willing to remain at home, to be a disgrace to my 
 relations and country people. This was a day of the deepest 
 affliction and distress that I had known. Towards evening, as 
 I followed the plough, my attention was arrested, as it were, 
 by a still, small voice, saying: " The blood of Jesus Christ, his 
 Son, cleanseth from all sin." But I put it by, saying in my 
 heart: " It is too late; there has been a day wherein I might 
 have been cleansed; but alas! I have let it pass over my head 
 forever." 
 
 Some time after this (perhaps half an hour), while I was 
 musing on what land I should flee to, the same words passed 
 through my mind again, with more authority than before, and 
 commanded my attention rather more closely than they had 
 done; but I again put them by, concluding I had lost all right 
 to apply them to myself. So I resumed the consideration of 
 my flight for a foreign land. In the meantime my sorrow and 
 anxiety of mind increased, so that I was not well able to sup- 
 port it, or go on with my business. But while I was still 
 musing, the same words, unsought for and unexpectedly, passed 
 through my mind with greater power and authority than any 
 time before: "The blood of Jesus Christ, his Son, cleanseth 
 us from all sin." At the sound of them my soul leaped for 
 joy. I felt that a door of hope was opened, and said in my 
 heart: " If all sin, why not mine?" Then a living hope sprang 
 in my soul. I saw the arms of mercy open to receive me, and 
 
118 INCIDENTS CONCERNING THE 
 
 the way cleared before me as a road through a thicket. I 
 was now filled with joy unspeakable; thanksgiving and living 
 praise to my Eedeemer arose in my heart for the experience 
 of so great and marvellous a deliverance. That my feet should 
 be plucked out of the mire, and set upon a rock; that I, who 
 had no hope just before, should now be favored with a well- 
 grounded assurance of pardon and acceptance, was a mercy 
 never to be forgotten. 
 
 From this time I sought for Divine assistance, and in infi- 
 nite kindness, a hand of help was extended for my restoration 
 and the healing of my backslidings. Then I was enabled to 
 sing upon the banks of deliverance, and praise the name of 
 Him who lives forever. The Holy Spirit, that blessed teacher, 
 whom I had formerly been favored with, but had forsaken, was 
 now restored, as a leader and teacher, to direct and instruct 
 me in the way to peace and rest. From this time, my mind, 
 after such great favor, was humbled and made subject to the 
 cross of Christ, and heartily willing to take it up daily, and 
 follow Him, my kind leader, in the narrow way of self-denial. 
 And as I was obedient. He led me to forsake my vain course 
 of life, and all those youthful delights and sensual pleasures 
 which were displeasing to my dear Lord and Master, who, in 
 wonderful mercy, had lifted me out of the dungeon, and heard 
 my prayers in a time of deep afiliction. He now became my 
 director in all things, showing me clearly what my duties were, 
 and enabling me to perform them in an acceptable manner. 
 
 As I waited upon the Lord for instruction, my understand- 
 ing was gradually enlightened, so as to perceive many errors 
 in my former creed, and to discover the Truth in opposition 
 to the doctrines of my education. That which stood most in 
 my way, and appeared to be a grievous hardship to mankind, 
 as well as a great dishonor to a just and righteous God, was 
 their doctrine of unconditional election and reprobation, which 
 would, according to their apprehension of it, shut out the chief 
 part of mankind from all hope of mercy, as they believed they 
 were the Lord's only people, and that but few of others were 
 within the pale of election. Yet I believe there were some 
 amongst them who had a more extensive charity. I was much 
 concerned on this subject, and being earnestly desirous to 
 
SOCIETY OF FRIENDS. 119 
 
 discover the Truth, it pleased the Lord to open my under- 
 standing, clearly to perceive the error of this doctrine; and I 
 viras enabled to believe that Christ, who " gave himself a ran- 
 som for all," would " have all men to be saved, and come to a 
 knowledge' of the Truth." 
 
 I had before this period heard of a people called Quakers, 
 but was unacquainted with any of them. As I had never seen 
 any of their writings I knew not what doctrines they held, 
 but ascribe all my knowledge in Divine things to the inward 
 manifestation of grace and truth, the teaching of the Holy 
 Spirit. It was Christ, the light of the world, the life of men, 
 who opened to me the Scriptures, and gave me a discerning of 
 their meaning; and as I was faithful and obedient to the point- 
 ings of Truth, I was favored with further and clearer discov- 
 eries thereof. 
 
 I continued at the college until near the time for taking my 
 degrees, and being convinced of the errors of my education 
 relating to the doctrines we held and the worship we per- 
 formed, I apprehended it was time to consider what was best 
 for me to do; and being favored to see that a qualification or 
 commission derived from man was not suflacient for the Gospel 
 ministry, I concluded not to take their degrees nor depend upon 
 their authority. 
 
 About three weeks after leaving college, he says: 
 
 I went to a Yearly Meeting of the people called Quakers, on 
 Long Island, in order to discover whether they were a living 
 people or not, for a living people I wished to find. I had thought 
 for several years before that there ought to be such a people, 
 a people who had life in them, and abounded in love to each 
 other, as did the primitive Christians; a people who knew they 
 had passed from death unto life, by their love to the brethren. 
 
 Here I gathered strejigth, and was more confirmed that I 
 was right in leaving the college; for I found a living, humble 
 people, full of love and good works, such a one as I had never 
 seen before. I rejoiced to find that which I had been seeking, 
 and soon owned them to be of the Lord's people, and of the 
 true church of Christ, according to his own description of it 
 when he says: "By this shall all men know that ye are my 
 disciples, if ye love one another." 
 
120 INCIDENTS CONCERNING THE 
 
 At the meeting before mentioned, there were several emi- 
 nent ministers from Europe, both male and female. I there 
 heard women preach the Gospel, in the Divine authority of 
 Truth, far exceeding all the learned rabbles I had known. 
 This was not so strange to me as it might have been to others, 
 for I had seen before, by the immediate manifestation of grace 
 and truth, that women as well as men might be clothed with 
 Gospel power; and' that daughters as well as sons, under the 
 Gospel dispensation, were to have the Spirit poured upon them 
 that they might prophesy; and though I had never before 
 heard a woman preach, yet I now rejoiced to see the prophecy 
 fulfilled. 
 
 David Ferris now felt that he must separate himself from 
 the people among whom he had been educated, and he em- 
 braced the views which distinguished the Society of Friends. 
 He met with many close trials of his faith and patience. For 
 a time his father was much displeased at the change which was 
 manifest in his conduct and deportment; but becoming con- 
 vinced of his son's sincerity, he was at length reconciled to him. 
 
 The reader may have noticed in the preceding accounts that 
 there was some variety in the mode in which the Lord dealt 
 with his children in bringing them into submission to his 
 holy will. In some cases, the Divine visitation seemed to 
 come suddenly, and with overpowering force; in others there 
 was a more gradual unfolding of the Divine will, and a sub- 
 mission was felt — one thing was opened to the understanding 
 after another. But in every case it was needful that the Lord's 
 will should be obeyed, as without this there could be no growth 
 in grace, or any establishment on Christ Jesus, the Rock on 
 which the church is founded. 
 
 It is related of Edward Andrews, a person who became an 
 eminent instrument in the hand of God in gathering many to 
 the fold of rest, that what seemed to be the turning point in 
 his life was a comparatively simple incident, from which one 
 
SOCIETY OF FRIENDS. 121 
 
 would scarcely have expected such important results to follow. 
 The account given of him says: 
 
 His residence was at that time in the. Jerseys, near the sea- 
 shore, amongst a wild sort of people, Indians and others, vain 
 and loose in their conversation, fond of frolicking, music and 
 dancing; amongst these he acted the part of a fiddler. In this 
 situation, as he was one day working in his field, he came across 
 a part of a human body, which he had seen before, which, as 
 he now saw it, lying on the ground, a thought struck him, that 
 it was not right to suffer a part of his fellow creature to be 
 thus thrown up and down in the open field; but that he ought 
 to do with it as he would desire to .be done by in the like con- 
 dition; after some reasoning of this sort, he decently buried 
 it and returned to his work again, with an answer of peace in . 
 his mind. 
 
 From that time he grew pensive. The pure witness of Truth 
 rose in him, by which he was made sensible he had spent many 
 years in vanity, that it was high time for him to turn unto the 
 Lord, and a desire was begot in him to experience an inward 
 acquaintance with God and be favored with power from Him, 
 to forsake his vanity and loose living, the iniquity of which 
 was then opened to him; and he found a call in his mind to 
 destroy that fiddle, which had been so much an instrument to 
 lead himself and others, to the misspending their precious time ; 
 this he concluded to do, when he went home; but delaying to 
 perform this resolution, as he lay in his bed he felt the fire of 
 God's wrath kindled on account of his disobedience, which in- 
 duced him, the next day, to break the fiddle in pieces, which, 
 when done, his heart rejoiced, and he felt a strength of hope 
 rising in him, that God would give him farther power over 
 all his vanities. A sense was also given him, that if he was 
 faithful to what the Lord would require of him, he should be 
 made an instrument in God's hand, to gather a people to his 
 praise, from those very loose people amongst whom he re- 
 sided; which seemed strange to him. But as his heart became 
 daily more and more exercised towards God, and in giving him 
 thanks for his mercies, a lively concern and desire came upon 
 him, that sinners might be brought, as he had been, to a sight 
 of the error of their ways. He then found it to be his duty to 
 
122 INCIDENTS CONCERNING THE 
 
 speak to those same people, whom he had led on in folly and 
 vanity, and to direct them to the service of God. This he at 
 iirst found to be hard work; but being charged by the Spirit 
 to be faithful to what was required of him; and made sensible 
 that if he was so, God would be with him, but that if he re- 
 fused, he should be left to himself, and fall into a worse con- 
 dition than he was in before, he was enabled to speak to 
 them, though in great fear, and the Lord caused his admoni- 
 tion to be well received by his neighbors. And on the next 
 day of worship, instead of spending their time in rioting and 
 excess, as they were used to do, some of them sat with him 
 to read the Scriptures, and confer together upon the things 
 which related to eternity,- in which his understanding was 
 opened to see that the right worship of God was to be per- 
 formed in silence, unless when moved by the Spirit to appear 
 in vocal service, under which prospect he found himself moved 
 to kneel down and pray; and sometime after, to exhort his 
 companions, which was accompanied with so much energy and 
 power, that the people were much affected. 
 
 Stephen Crisp says of the early visitation of Divine Grace 
 to his soul: So soon as I can remember, the Lord made me to 
 understand that which consented not to any evil, but stood in 
 my soul as a witness against all evil; and manifested that I 
 should not lie, nor steal, or be stubborn or disobedient, but 
 should behave myself in meekness and quietness, and set Truth 
 before me, as that which was better than falsehood. This 
 witness ministered peace and boldness to me in my childhood, 
 when I hearkened to the counsel of it. But there was a con- 
 trary nature and seed in me that was of this evil world, as 
 most of all suiting the carnal mind, and an eye began to open 
 in me that saw what was acceptable with man, rather than 
 what was well pleasing to God. 
 
 About seven or eight years old, when judgment overtook 
 me for evil, I would yield that it was so, and therefore thought 
 that I must do something to please God again; and hereupon 
 I learned to pray, and to weep in secret, and to covenant with 
 God for more watchfulness, and I thought for a season, I was 
 unburthened from my weight. Yet this best state was accom- 
 panied with many questionings, whether my evils were blotted 
 
SOCIETY OF FRIENDS. 123 
 
 out, especially when I was again led into evil thoughts, words 
 or actions. For the [Divine] witness cried even then, to have 
 my whole mind given up to the Lord; that I should serve him, 
 but I knew not that it was from God. I knew that I wanted 
 power to answer the requirings of that in me which witnesseth 
 against evil, and this I lamented day and night. When I was 
 about ten years old, I sought the power of God with great ear- 
 nestness, with strong cries and tears; and if I had had the 
 whole world, I would have given it, to have known how to 
 obtain power over my corruptions. 
 
 The autobiography of Richard Davies shows the gradual 
 manner in which it sometimes pleases the Lord to unfold the 
 mysteries of his kingdom to his children. When he was an ap- 
 prentice to a man named Evan Jones, " A poor man in mean 
 habit;" a Quaker called at the house and fell into conversa- 
 tion on religious subjects with his master. Evan's wife, find- 
 ing him unable for the task he had undertaken, slipped into the 
 shop where Richard Davies was at work, and addressing him, 
 said: "Why do you not go out to help your master? there is 
 a Quaker at the door that hath put him to silence." Richard 
 seizing hold of his Bible, hastened to the door as a dutiful 
 servant to help his master in a tight place. The subject un- 
 der consideration when Richard reached the scene of action, 
 was the use of the singular number to a single person. Rich- 
 ard took up the debate, and although admitting that the 
 Almighty used the singular number in speaking to Adam, and 
 that it was also the language of Scripture, he declared that 
 was not enough, for we must have a command for it; and 
 turning to the poor man in a very peremptory manner, he de- 
 manded what command he had to speak Thee and Thou. The 
 poor man promptly answered in the language of Scripture, 
 "Hold fast the form of sound words, which thou hast heard 
 of me." The Friend's readiness in quoting Scripture, and his 
 willingness to read in the Bible at Richard's request, was a 
 
124 INCIDENTS CONCERNING THE 
 
 convincing proof that the report that the Quakers denied the 
 Scriptures, and would not read them, was false. Richard 
 found that he was not a match for the poor man, and the poor 
 man saw that what he had said, had reached the witness for 
 God in the youth. He quit disputing, and exhorted Richard 
 to take heed to the light, that shining in his heart, did make 
 manifest his vain tlioughts, and reprove him in secret for 
 every idle word and action. He told him that this light "was 
 the true light which lighteth every man that cometh into the 
 world," and that in that light he would see more light, and 
 that would open the Scriptures to him, and that he would re- 
 ceive a measure of the Spirit that gave them forth. It was 
 "the more sure word of prophecy, unto which he did well if 
 he took heed, as unto a light that shineth in a dark place, 
 until the day dawn, and the day-star arise in your hearts." 
 He spoke also of the inward work, and the operation of God's 
 Holy Spirit upon the soul; recommending to the "Grace of 
 God, that bringeth salvation, teaching us, that denying un- 
 godliness and worldly lusts, we should live soberly, righteously 
 and godly in this present world." Richard adds: " And so he 
 departed from our house, and I set him a little along on his 
 way. Now when-I came back from him, the consideration of 
 his words took fast hold on me, that I could not go from 
 under them; and the more I waited in that light that he re- 
 commended me to, the more my former peace, and that in 
 which I formerly took comfort, was broken; and herein I 
 came to see, that our former building could not stand, for we 
 built upon that which the apostle called 'wood, hay, and stub- 
 ble.' Here I came to a loss of all my former knowledge; and 
 my former performances proved but a sandy foundation. Then 
 I did, with much humility and poverty of spirit, beg of Al- 
 mighty God, that I might build upon that Rock, that the true 
 
SOCIETY OF FRIENDS. 125 
 
 church of Christ was built upon, that the gates of hell might 
 not prevail against me." 
 
 Richard was now in the school of Christ, and although he 
 had many spiritual trials and difficulties to encounter, he grew 
 in grace and knowledge, and in his silent waitings upon God 
 was often much broken and tendered. He was afraid of be- 
 ing deceived; and having read that satan was "transformed 
 into an angel of light," he desired to be watchful and circum- 
 spect. He wished for a little more outward information, and 
 he desired of the Lord that he might see the poor nian once 
 again. He says that "It pleased God that he came again 
 that way, and I desired of my master and mistress to give 
 him lodging, and that he might be with me, to which they 
 consented." Richard then queried of him about the Quakers' 
 way of worship, and the ordinances, so called, of bread and 
 wine, and baptism, and their judgment of the Scriptures. He 
 received satisfaction on these points, and in the morning the 
 poor man again passed on his way. 
 
 Gradually the various doctrines held by the Society of 
 Friends, and the peculiarities into which they had been led, 
 were unfolded to Richard Davies, and he was brought into 
 conformity thereto. His mistress now began to show much 
 hard feeling towards him, and at one time under the tempta- 
 tion of satan, she was determined to take his life. Richard 
 felt himself freely given up to die, but the I^prd checked her 
 wicked feelings, and she was afterwards more moderate tow- 
 ards him. In her last sickness the remembrance of her harsh 
 conduct to him came so heavily upon her, that she told her 
 husband "She thought she should not die until she had asked 
 Richard to forgive her." He freely gave the forgiveness she 
 craved, and she ended her days in peace. 
 
 The simple account which our late honored Friend, Christo- 
 pher Healy, gave of his own early experience, furnishes an 
 
126 INCIDENTS CONCERNING THE 
 
 interesting description of the manner in which Divine grace 
 operated on his mind in quite early life. It is as follows: 
 
 I very well remember, though I was then quite a child, the 
 day my father brought " Sewell's History" home with him. If 
 I was but a little fellow, yet I was quite a good reader, and 
 my father set me to read the book to him, whilst he sat upon 
 his bench making shoes, for he was by trade a shoemaker. I 
 recollect distinctly, as though it was but yesterday, how much 
 I was affected in reading some parts of that book, especially 
 where it told of the constancy which so many of those poor 
 people, .both young and old, showed under suffering and cruel 
 persecution. I often had to stop reading, for I could not go 
 on for weeping, and my sister Hannah, who was older than I, 
 would take the book and read till I was composed enough to 
 go on again. My childish sympathies were indeed very much 
 stirred up on account of these poor, innocent sufferers of 
 whom we read; and I thought that if there ever were any 
 really good people in the world, these surely were some of 
 them. And I said in my heart, if the Lord should ever make 
 me a Quaker, like He did the people of whom we read, and 
 give me his testimonies to bear for the Truth, that I also would 
 be willing to suffer for his sake, and that I would rather lay 
 down my life and die for Him, than draw back and give up 
 my religion because of persecution. And I now gratefully 
 remember that the Lord did, in his own appointed time, visit 
 my soul, and reveal his dear Son in me; and as I was made 
 willing to bear his yoke and become obedient to the word of 
 Life that He gave me from season to season, as I was able to 
 bear them, onet after another of his precious doctrines to be- 
 lieve, and more and more of his noble testimonies to uphold 
 and declare before the people, for his great name's sake. 
 
 And now I feel bound in gratitude to say, that He has gra- 
 ciously enabled me to continue faithful to Him, my good Lord 
 and Master, for nearly sixty years. It will be sixty years this 
 coming summer since I first attended a Friends' meeting. My 
 brother John and I thought we would like to go to a Quaker 
 meeting, and as the nearest one to us, we heard, was at Hop- 
 kinton, Rhode Island, we concluded one First-day morning that 
 
SOCIETY OF FRIENDS. 127 
 
 we would go to it. I was not then quite fifteen years old. So, 
 after our very long walk, we went into the meeting; and when 
 I saw Friends sitting around me in solemn silence, I was much 
 struck with it, and with the very great difference there was 
 between what I now saw, and all that I had ever before seen 
 in religious meetings. In every meeting that I previously had 
 been at, there had been no silence, no waiting on the Lord, 
 and no preparation for the solemn duty of worshipping Al- 
 mighty God, but they west right away to singing, or praying, 
 or preaching; and when they were done, they hurried oif with- 
 out ceremony and without taking any time for solemn reflection, 
 that they might profit by what they had heard. But here all 
 was changed. And when I looked over the meeting, and saw 
 many people sitting quietly around me, I asked myself this 
 question; "What are these people doing?" for they have not 
 yet heard preaching, or any good advice for them to be think- 
 ing about. And I said: "Can this be worship? Are these 
 people really worshipping their Heavenly Father?" I looked 
 very attentively at the Friends in the gallery, and when I saw 
 the solid gravity with which they sat, and especially after I 
 had observed that tears were trickling down some of their 
 cheeks, although there had not been a word spoken, I said in 
 my heart: " Surely these people have something in them which 
 I know nothing about." And I felt an earnest desire in my 
 heart to know what that something was, and where they got 
 it from, and how it was to be obtained; that, if it were pos- 
 sible, I might get some too, and come to know what it was 
 that made the tears run down their faces, without any of the 
 common means having been employed to produce such effects. 
 Thus the Lord began to open my spiritual eyes, by first kin- 
 dling holy desires in my heart to know and understand the 
 mysteries of godliness. And blessed be his holy name, He not 
 only raised these desires in my heart, but by the inshining of 
 his Holy Spirit, He gave me an understanding of one mystery 
 after another, as I was able to receive it, until I was brought, 
 through Divine grace and by the revelation of his light and 
 love and power in my soul, to set my seal to all the doctrines 
 and testimonies which He raised up Friends in the beginning 
 to uphold before the nations of the earth. No doubt the reading 
 
128 INCIDENTS CONCERNING THE 
 
 of " Sewell's History" and other now forgotten incidents, pre- 
 pared, in a measure, my heart for the reception of their truth, 
 but on this day I was first made sensible of a true convlnce- 
 ment, and saw the dawn of the true Gospel day arise in my 
 soul. And thus those principles and doctrines of life and sal- 
 vation began to be recognized by me — and blessed be my Stay 
 and Holy Helper who has preserved me from departing from 
 them, from that day to the present time. 
 
 After meeting, Friends showed great kindness to us poor 
 lads, and we had many invitations to dinner. We went home 
 with one which would not take us out of our way, and this 
 Friend was indeed truly kind to us. He told us that he would 
 be glad to see us at meeting when we should feel inclined to 
 come, and pressed us to make his house our home when we 
 did come. His truly friendly conduct to us made a deep and 
 lasting impression on my mind. 
 
 When Christopher Healy was between thirteen and fourteen 
 years of age, he attended a school in New England, taught by 
 a Presbjrterian master, who heard them every Seventh-day 
 morning say their catechism. This had for some time been very 
 irksome to the lad, the secret witness testifying against it. In 
 looking at the answer that fell to his lot in the lesson one day, he 
 found that, to the question: "What are the decrees of God?" 
 he must reply, "That God's decrees are- the wise, free and 
 holy acts of the counsel of his will, whereby from all eternity 
 He hath, for his own glory, unchangeably foreordained what- 
 soever comes to pass in time," etc. This doctrine of predes- 
 tination in subversion of man's free agency, was what his 
 Bible had not taught him, and he found that he must decline 
 these lessons; but how to break his determination to the mas- 
 ter was the question; yet, as his peace consisted in it, he made 
 the request. In surprise, the teacher desired to know why he 
 wished to be excused from saying his catechism, which he 
 looked upon as next to the Bible, if not equally sacred. The 
 straitened boy could only reply that he did not feel easy to 
 learn it. "But," said the master, "I cannot excuse you un- 
 less you give me a reason." At length Christopher had fairly 
 to tell him he could not learn his catechism because it was not 
 true." "Not true!" said the astonished master, who, although 
 
SOCIETY OF FRIENDS. 129 
 
 he set great store by the lad, seemed almost horror-struck at 
 his declaration. However, finding him firm, he told him that 
 if he would make his word good by proving the catechism to 
 be false, he would excuse him hereafter from these lessons, 
 and after school that day was appointed for the proof. A time 
 of deep trial, the little fellow had till the hour came, to which 
 nearly all his school fellows staid. But Christopher, though 
 so young, had read his Bible with care, and had a retentive 
 memory, and the good Remembrancer brought to his recol- 
 lection this passage of the prophet Jeremiah, where, speaking 
 in the name of the Most High, it is said: " They have built the 
 high places of Tophet, which is in the valley of the son of 
 Hinnom, to burn their sons and their daughters in the fire; 
 which I commanded them not, neither came it into my heart." 
 Showing that these things were not pre-ordained of God, but 
 were of man's own wickedness. The astonished schoolmaster 
 could only say he " did not think there had been anything 
 like it in the Bible." However, he released the lad from say- 
 ing his catechism any more. 
 
 Twenty-five years afterwards, when Christopher had been 
 recommended as a minister of the Society of Friends about 
 seven months, a concern came upon his mind to visit the 
 scenes of his childhood, and having procured the requisite cre- 
 dentials from his Monthly Meeting, he came to this very spot, 
 and appointed a meeting, to which his old schoolmaster and 
 former schoolfellows were invited and came. In this meeting 
 he was led to relate this anecdote, saying: "And ye are my 
 witnesses," as he appealed to them, and detailed some of the 
 dealings of the Lord with him in drawing him towards Friends, 
 and opening one by one their testimonies to his understanding. 
 His old master seemed rejoiced to see him, and clung to him 
 with affection, and bis schoolfellows received hira with open 
 arms. 
 
 In her early life, Mildred Ratcliff was a zealous Baptist. 
 Her father and a number of her near connections were min- 
 isters among them, and she was warmly united to that people. 
 When quite young she was married to Harrison Ratcliff, who 
 had been brought up among Friends. They resided near Lynch- 
 9 
 
130 INCIDENTS CONCERNING THE 
 
 burg, Virginia, and Mildred sometimes accompanied her hus- 
 band to a meeting of Friends in the neighborhood of their 
 residence. She had once before their marriage been at such 
 a meeting, but appears to have derived no satisfaction there- 
 from. She says of Friends: 
 
 Going sometimes with my husband to their silent meetings,. 
 I sat among them, 'wondering at such a manner of holding a 
 religious meeting, it being to me as lost time — time that I 
 might have improved at my own meeting. Truly, a silent 
 meeting was all foolishness to me. 
 
 At that time I had not read a page in a Friends' book that 
 I remember. But after this, my mind being prepared, I picked 
 up John Woolman's Journal, and said in my heart, I will look 
 in this book to see if there is any sense in anything a Quaker 
 can write. Before I had read many pages my spirit was broken 
 and my heart contrited under a sense that the want of sense 
 was in me, and not in the Quakers. I was blinded with tears, 
 and had to shut the book. Yet, from time to time, and little 
 by little, being anxious to see the contents, I read it as secretly 
 as possible. Truly I had not got half through, before I thought 
 I saw the beauty of holiness shine in his remarks brighter than 
 I ever saw the sun shine in the clearest day. What he said 
 on the subject of oppression answered to the exercise through 
 which I had passed on the same subject, as face answereth 
 to face in a glass. 
 
 Although now in a good degree convinced of the principles 
 Friends profess, yet there was something in me that felt abhor- 
 rence at the idea of ever being called a Quaker, notwithstanding 
 the fervent desire of my soul, day and night, to become an 
 humble follower of the Lord Jesus Christ, in whom I did be- 
 lieve according to the Scriptures. I continued going to the 
 Baptists' meeting and Friends' by turns, until, when I would 
 go to the [Baptists'] meeting-house door, it seemed to me I 
 felt a hand, though invisible, clap me on the right shoulder, 
 and with it I heard the language in secret, yet plain and in- 
 telligible : " Thou hast no business here." I did not know what 
 to make of it. Though startled; I went in and took my seat. 
 But my peace was broken, so I could not enjoy the meeting. 
 
SOCIETY OP FRIENDS. 131 
 
 I went to the Baptist meeting again and again, and as often 
 as I did so, felt the same invisible hand, and heard the same 
 language. My poor mind was all in confusion. I had a great 
 life in singing, but I had no pleasure in it in those meetings. 
 I had not then felt any concern about singing or compliments 
 not being right. Such was" the state of my mind I did not 
 know what to do. My distress increased so when I went 
 to the Baptist meeting that I gave it up, and went to no meet- 
 ing for a time. On First-day I would read Friends' books. My 
 peace sometimes was great whilst at home reading, notwith- 
 standing my stubborn determination not to be called a Quaker. 
 Oh, the matchless mercy, the long suffering of the Good Shep- 
 herd, who laid down his life for the sheep, was marvellously 
 manifested in waiting for a poor nothing like me. 
 
 .About four years after her marriage, Mildred became a 
 member among Friends, and as she was strengthened to per- 
 severe in a Christian course, desiring above everything else 
 to love and serve her God, and to know the salvation of her 
 soul wrought out, she became prepared to advocate publicly 
 the Lord's cause. 
 
 The following account was received from Isaac Pickerill, 
 an eminent Friend of Reading in Berkshire: at the time of 
 the occasion he lived in the borough. Iwas informed, said 
 he, of an ancient woman Friend living in Long Lane, who had 
 let in some discouragement that as she was little known, 
 Friends would not permit her body to be interred in their 
 burial ground, which, when I heard of, I went with a Friend 
 or two to pay her a visit. On coming to the door, a little 
 girl ran out and said: "Grandmother, here is some of your 
 friends asking for you." On which she rose up and met us 
 and said: " And is it some of my dear friends come to see me? 
 The Lord preserve them and me to the end ! " Having sat down 
 and conversed with her about the subject of her uneasiness, 
 we assured her that her request would be granted, and added 
 that if she needed any assistance for her support she should 
 have every accommodation in their power to procure, which 
 tended to revive her, and she cheerfully said: "Now, friends, 
 
132 INCIDENTS CONCERNING THE 
 
 I will tell you how I was convinced. I was a young lass, at 
 that time in Dorsetshire, when George Fox came into that 
 country, and he having appointed a meeting, to which the 
 people generally flocked, I went among the rest, and in going 
 along the road, this query rose in my mind: "What is it that 
 condemns me when I do evil, and justifies me when I do well? 
 What is it?" In this state I went to the meeting, which was 
 large. George Fox rose with these words: " Who art thou 
 who, queriest in thy mind. What is it that condemneth me 
 when I do evil, and justifieth me when I do well? What is it? 
 I will tell thee. Lo! He that formed the mountains, and cre- 
 ated the winds, and declareth unto man what are his thoughts, 
 that maketh the morning darkness, and treadeth upon the high 
 places of the earth; the Lord, the Lord of hosts in his name. 
 It is He by his Spirit that condemneth thee for evil, and justi- 
 fieth when thou doest well. Keep under its dictates, and He 
 will be thy preserver to the end." To which she added: "It 
 was truth, the very truth, and I have never departed from it." 
 
 Thomas Story, in his Joiirnal, thus gives his views of the 
 manner in which the conversion of the Indian races to Chris- 
 tianity would be effected: 
 
 As to the conversion of the Indians of all, or any nation 
 and nations, to the Truth, I believe the Lord will call them, 
 after the power of antichrist is overthrown; but it seems to 
 me, that learning, or the historical part of religion, or their 
 own language (which is very barren of pertinent words), will 
 not be much instrumental in it; but the Word of life, whose 
 Divine and life-giving intellectual speech is more certainly 
 known in the mind, will tender their hearts, in a silent state 
 and retirement, by means of some instruments that the Lord 
 will raise up and qualify for that purpose; who shall not con- 
 found them with a long fruitless history of needless things. 
 But when the Lord shall send forth his word, the light of 
 the Gentiles, the quickening spirit of Jesus, into and upon 
 any of them in holy silence, or in prayer, their minds shall be 
 directed to the Spirit himself, as the present object of their 
 faith, obedience and love, and author of their present joy and 
 salvation; and so, believing in the Light shall become chil- 
 
SOCIETY OP FRIENDS. 133 
 
 dren of that light and day of God, and heirs of eternal life in 
 Him. And then the histories in the Bible, the prophecies of 
 the prophets of God, and the fulfilling of them; the evangel- 
 ical account of the conception, birth, life, doctrine, miracles, 
 death, resurrection, ascension, glorification, mediation, inter- 
 cession, and judgment of Him, who is the substance of all, and 
 that true light which lighteth every man that cometh into the 
 world, will be the more clearly received by the Indians, when 
 the Almighty shall think fit to acquaint them therewith. 
 
 Thomas Story, writes thus beautifully of the blessings at- 
 tending on a true submission to God: 
 
 I called unto God out of the great deep; He put on bowels 
 of mercy, and had compassion on me, because his love was in- 
 finite, and his power without measure. He called for my life 
 and I offered it at his footstool; but He gave it me as a prey 
 with unspeakable addition. He called for my will, and I re- 
 signed it at his call ; but He returned me his own in token of 
 his love. He called for the world, and I laid it at his feet, 
 with the crowns thereof; I withheld them not at the beckon- 
 ing of his hand. But mark the benefit of exchange, for He 
 gave me, instead of earth, a kingdom of eternal peace; and 
 in lieu of the crowns of vanity, a crown of glory. 
 
 Rebecca Travers was a gentlewoman, who was thought of 
 account in that day of religious excitement and high profes- 
 sion. She had received a good, religiously guarded education, 
 and was a zealous professor among the Baptists. The many 
 reports that had reached her of the Quakers in the north, had 
 prejudiced her strongly against them. She looked upon them 
 as worthless, uncivil fanatics, who were very uncomely in their 
 appearance, their manners and carriage; with whom those 
 who stood fair in church or State could wish to have little or 
 nothing to do. 
 
 James Naylor having come to London in 1655, preached 
 with so much eloquence that many of the higher rank flocked 
 to hear him, and some of the Baptist pastors challenged him 
 
134 INCIDENTS CONCERNING THE 
 
 to dispute with them. A time and place was agreed on and 
 there was no little interest excited among very many. Ee- 
 becca Travers having been invited by one of her friends to 
 accompany her to hear this dispute, consented to go, fully 
 prepared — as she afterwards said — to witness the defeat of 
 the rustic Quaker by the learned ministers of her own Society. 
 But greatly was she surprised and confounded, when the 
 "countryman," rising on a platform opposite to the ministers, 
 after they had spoken, poured out such a stream of Scriptu- 
 ral argument as overturned all the objections that had been 
 brought forward against the principles of Friends, and show- 
 ed that those principles were based on the immutable founda- 
 tion of Truth. Two of the Baptist ministers said they were 
 sick, and went away, while the other failed to show how the 
 texts he quoted sanctioned the opinions he advanced. 
 
 Though mortified at the result of the dispute, Rebecca was 
 curious to hear James Naylor preach, and the next First-day 
 went to the Bull-and-Mouth meeting, where he spoke so con- 
 vincingly, that she remarked: "She could not but declare, 
 that if she had lived in the apostles' days, she could not have 
 heard Truth more plainly, nor in greater power and demon- 
 stration of the Spirit, than she had that day." From that time 
 she became a constant attender at the meetings of Friends; 
 but still she found it a hard matter fully to act up to the doc- 
 trines she knew to be true. There were many things to be 
 given up hard to part with, and her former habits of religious 
 profession prompted to seek for that knowledge in Divine 
 things, which could be obtained by the natural understanding 
 alone. Some time after, having been invited to dine in com- 
 pany with James Naylor, a person present who was a high 
 professor, put many curious questions to him. James answer- 
 ed him with wisdom, but with great caution; but not so as to 
 gratify the strong desire she felt to hear him discourse of 
 
SOCIETY OF FRIENDS. 135 
 
 ihesG sacred mysteries. Presently James Naylor, reaching 
 across the table, took her by the hand and addressing her, 
 said: "Feed not on knowledge; it is as truly forbidden to 
 thee, as ever it was to Eve: it is good to look upon; but not 
 to feed on; for who feeds on knowledge, dies to the innocent 
 life." This was spoken with power, and carried conviction to 
 Tier soul. She gave up her own willing, and searching into 
 liidden mysteries, became emptied of her self-knowledge, and 
 taking up the daily cross, she found that, as a babe in Christ, 
 all that was necessary for her to know of those things hidden 
 from the wise and prudent, was revealed to her by the spirit 
 of her Father in heaven. She became an acceptable minister 
 in the Society; suffered much for witnessing to the Truth, 
 and died beloved, in a good old age. 
 
 John Conran of Ireland, gives the following account of his 
 religious experience: 
 
 I was born in the city of Dublin, in the year 1739 ; my parents 
 professing with the church of England, I was bred in that pro- 
 fession, and had the advantage of a pretty liberal education 
 under a clergyman of that way. After I had acquired some 
 acquaintance with the classics, before I was twelve years old, 
 I was placed under the care of Abraham Shackleton, of Balli- 
 tore, where I acquired further improvement in my former 
 studies, as well as an acquaintance with such learning as was 
 necessary to qualify me for business. 
 
 I was placed apprentice in Lisburn, in the county of An- 
 trim, to learn the linen trade; in that situation I had more 
 liberty than hitherto I had experienced. My intimate ac- 
 quaintance was with young men, about my own age ; and having 
 a pretty good share of money given to me by my relations, it 
 led me into amusements to which youth are incident. 1 kept 
 a. horse, and was very fond of hunting; I attended balls and 
 assemblies, to which I was much addicted: and this led to a 
 desire after fine clothes, which I indulged to an expensive 
 degree; I was also fond of music, and had a strong propensity 
 
136 INCIDENTS CONCERNING THE 
 
 to singing and whistling, which the love of music leads to. I 
 may say with Solomon, I gave my heart to know pleasure in 
 most shapes which the sons of men are given to — not, as the 
 wise man said, to know what it was good for; that knowledge 
 was reserved by the good Shepherd for a future day, when I 
 was made to see in that light which is superior to the written 
 word, that these things lead to the chambers of death; for 
 the lovers of (worldly) pleasure are not, nor can be, lovers of 
 God, as there is no concord between Christ and belial. I con- 
 tinued pretty much in these practices and habits till I was 
 about twenty-four years of age, when I felt my mind often- 
 times brought into serious reflections, and that disposition 
 gradually wore away which led me into gay company, and at 
 the same time out from hearing the Divine voice, which was 
 a still small voice in the secret of my heart; and to the sur- 
 prise of many, some of whom were otherwise valuable mem- 
 bers of the community, I left the assemblies which were termed 
 innocent amusements. I had lodgings in town, and kept very 
 much at home; my former companions used to come and tempt 
 me to go with them, but I refused with such a countenance 
 bespealcing a degree of solidity as surprised them; and I heard 
 it reported I was taking leave of my senses, which occasioned 
 others to come and look at me to see if it were so. 
 
 I had been in the practice of going occasionally to the meet- 
 ings of Friends for years past, but as my spirit became 
 exercised after more durable riches than I had already ob- 
 tained, I attended them more frequently, yet cannot say I felt 
 myself much benefited thereby; for although I knew the 
 people called Quakers made profession of a more spiritual re- 
 ligion than other people in this land, I was not then capable 
 of forming a just judgment of that which I had only heard 
 of by the hearing of the outward ear; my spiritual eye had 
 not been then anointed, by which only I could see the wonders 
 of the new creation of God, in, and through his dear Son, 
 Christ Jesus. The time was not yet come that the Lord would 
 enter into his temple, and the earth would be moved at his 
 Divine presence, who indeed is the Lord of the whole earth, 
 and worthy, worthy to be feared, honored and obeyed ! 
 
 Whilst I was in this seeking frame of mind I attended a 
 
SOCIETY OP FRIENDS. 137 
 
 Province meeting held in Lurgan. In the first sitting a Friend 
 spoke upon this portion of Scripture: "Behold, I stand at the 
 door and knock : If any man hear my voice and open the door, 
 I will come in to him, and sup with him and he with me." I 
 did not find this testimony produced any good effect in me, 
 for I was built up in a good opinion of the religious profession 
 of my education, and I did not see much in the lives and con- 
 versation of many amongst the Quakers, to induce me to give 
 them much preference to many amongst my fellow-professors: 
 moreover, I did not comprehend the nature or use of silent 
 meetings. 
 
 There was a Friend there from Pennsylvania, Robert Willis, 
 I think he was silent in that sitting. Upon Friends gathering 
 into the meeting for discipline, I went in, not knowing the 
 impropriety of it; and though there were door-keepers they 
 let me pass on, as they observed a solidity in my countenance. 
 In the pause of silence, Robert Willis spoke, what it was I 
 could not tell, my mind being gathered into inward silence; 
 but such a power broke- in upon me that I was greatly broken 
 into tears, and my whole body was shaken in an extraordinary 
 manner, attended by feeling the Divine Life to arise within 
 me; and though it brought a spirit of judgment with it, yet 
 it left a healing virtue, so that I thought then I would not be 
 ashamed to confess to the Truth in the public streets, let the 
 shame be ever so great. The cross then was nothing to me 
 when compared with the treasure which was hidden in my 
 heart; I was then determined to sell all, so that I could gain 
 this pearl I had been searching for so long. Oh, I remember 
 that day, how I did rejoice! a new song was put into my 
 mouth, even praises to my God! This I call, as to myself, the 
 beginning of the new creation of God, in Christ Jesus. The 
 Gospel in the days of the first messengers was termed by the 
 worldly-wise and prudent, foolishness^-an eminent publisher 
 of it was told much learning had made him mad; their lives, 
 indeed, were counted as madness, because the life they then 
 lived was in Christ Jesus, whilst the lives of those who con- 
 demned them were after the flesh, fulfilling the lusts thereof. 
 At the same time I fear there are many who make profession 
 with me of those things, who are not able to comprehend 
 
138 INCIDENTS CONCERNING THE 
 
 them, for we have not anything that is good but what is given 
 to us of God ; and if we are not concerned to ask wisdom from 
 Him we shall not receive it, for the promise remains to be to 
 those who ask; some amongst us do ask, but they ask amiss, 
 asking that from the form which it cannot give. But I write 
 these things for the wayfaring man and woman who may be 
 travelling Zionward, and can read me in their own experience, 
 to encourage theih to hold on their way, and to let no dis- 
 couragements they may meet with in their wilderness travel, 
 cause them to look back to Egypt, for it is only those who 
 hold out to the end that will be saved. 
 
 I was now very much reduced to silence, and my spirit oft- 
 times inward, waiting and looking after Him whom my soul 
 loved. I thought, having found Him of whom Moses and the 
 prophets did write — whose blessed day Abraham saw in the 
 vision of life, and was glad, and whose blood of sprinkling 
 speaketh better things than that of Abel — that now the Egyp- 
 tian bondage of sin was at an end; which perhaps was the case 
 with Israel formerly, when Moses brought the message to 
 them from the God of their fathers, commanding Pharaoh to 
 let Israel go and worship their God. But spiritual Pharaoh 
 was not to be so easily prevailed against as I thought. When 
 he found I w^as for moving from under his government, and 
 making for the promised land, submitting myself day after 
 day to the guidance of the cloud by day, and the bright flame 
 by night, I was closely pursued by him, his horsemen and 
 chariots, as if they were determined I should not escape from 
 them. The power that was permitted them to try me was 
 great, so much so that I thought there was no other power 
 so great, not having as yet experienced the coming of Him 
 who was stronger than they, clothed with the power of his 
 Father, to spoil the strong man of his goods, turn them out 
 and take possession for himself. This is the work of regen- 
 eration — ^this is the Gospel of glad tidings (the power of God), 
 preaching and teaching liberty to the captive, and the open- 
 ing of the prison doors to them who had been bound by the 
 chains of darkness and of sin. This is not the work of a day 
 or of a year — perhaps it may be that of the greatest part of 
 our lives. The command of our Lord and Master must be re- 
 membered in every stage of our journey, to ' watch and pray.' 
 
SOCIETY OP FRIENDS. 139 
 
 The narratives of their convincement and early religious life 
 given in the autobiographies of the members of our religious 
 Society are full of deep instruction. They all speak of the re- 
 proofs for sin, of the Divine inspeaking Word — the remorse 
 and contrition that follow — the sense of forgiveness through 
 the atoning sacrifice of Christ — the sweet consolations of obe- 
 dience and well-doing — the being led on from knowledge to 
 knowledge in the path of duty — the conquest over pride, van- 
 ity, sensuality and selfishness. 
 
 One of the most interesting of these narratives is that left 
 us by the first John Pothergill. He was born at Wensleysdale, 
 in Yorkshire, in 1676, of pious, exemplary parents, members 
 of our religious Society. 
 
 When I was between six and seven years old, as near as I 
 can recollect, being at some little play with another boy, 
 through the force of a sudden temptation, I swore an oath, 
 which, notwithstanding it was to a truth, yet such secret con- 
 victions of the evil of so doing in the sight of the Almighty 
 God, so affected my mind with sorrow and remorse, as made 
 a lasting impression on my judgment, and also imprinted that 
 warning and fear in my heart in this respect, that I never did 
 the like since on any occasion. 
 
 Another thing I am inclined to mention is, that when I was 
 about twelve or thirteen years old, which was after my mother's 
 decease, a strong inclination took place in me to have a coat 
 made vsdth some more resemblance of the mode or fashion of the 
 time than in the plain manner which I had, with other Friends, 
 used, and I prevailed on my father to grant it. But I was 
 made uneasy in it almost at the first wearing it, and the more 
 so in using it, feeling the certain reproofs of the Spirit of 
 Truth, for leaning to and joining with the vain and restless 
 flesh-pleasing spirit of the world, and turning from the steady 
 plainness of the unchangeable Truth. I was indisputably sat- 
 isfied that the enemy of all good worked in the earthly affec- 
 tions of those wherein he could get place, to draw out the 
 mind at times, of the youth especially, after the unsteady 
 
140 INCIDENTS CONCERNING THE 
 
 corruptions of the depraved world, in its changeable and vain 
 fashions in dress and clothing, in order to lead into the broad 
 way, and by degrees into the wide world, one step making way 
 for another. On the other hand, I was in a measure then, 
 and have been since more immovably assured that the light 
 of the Gospel day, the Spirit of Truth, doth appear against 
 and reprove the very conceptions of such vain desires and 
 inclinations, and would lead and preserve out of them, if 
 people did but attend thereto and labor honestly to bear the 
 cross of Christ in this respect. 
 
 I think this year, Thomas Wilson and James Dickenson came 
 into the country, and some time afterwards to visit the meet- 
 ing of Friends at Crosswicks. I happened to be at the meet- 
 ing before they came in. The sight of them struck me. The 
 heavenly frame of mind which their countenances manifested, 
 and the awe they seemed to sit under, brought a stillness over 
 my mind, and I was as ground prepared to receive the seed. 
 James stood up in the authority of the . Gospel, and in it he 
 was led to unravel me and all my works from top to bottom, 
 so that I looked on myself like a man dissected or pulled to 
 pieces — all my religion, as well as all my sins, were set forth 
 in such a light that I thought myself undone. After he sat 
 down, Thomas stood up and brought me together again, I mean 
 what was to be raised, bone to his bone, with the sinews and 
 strength that would constitute a Christian. I almost thought 
 myself new born, the old man destroyed and the new man made 
 up, concluding I should never be bad again, that my sins were 
 forgiven, and I should have nothing to do but to do good. I 
 thought I had gotten my lot in the good land, and might sit 
 now under my own vine and fig-tree, and nothing more should 
 make me afraid. 
 
 Poor creature! I had only a sight. I did not yet think 
 what powerful adversaries I had to war with. This has been 
 the miserable case of many. They have sat down under a 
 convincement, and in a form of religion, some depending on 
 former experience or former .openings, some on their educa- 
 tion, some on a bare belief and knowledge historical of the 
 Scriptures and principle of Truth. 
 
SOCIETY OP FRIENDS. 141 
 
 Thomas Story, in his memoirs, relates the following remark- 
 able visitation of Divine grace: 
 
 My mind being truly earnest with God, thirsting unto death 
 for the knowledge" of the way of life, He was pleased to hear 
 the voice of my necessity, for I wanted present salvation, and 
 the Lord knew my case could not admit of further delay. Be- 
 ing moved by his own free mercy and goodness, even in the 
 same love in which He sent his Son, the beloved, into the world, 
 to seek and save the lost; on the first day of the Second Month, 
 in the evening of the year, according to the common account 
 1689, being alone in my chamber, the Lord brake in upon me 
 unexpectedly, quick as lightning from the heavens, and as 
 a righteous, all-powerful, all-knowing and self-condemning 
 Judge, before whom my soul, as in the deepest agony, trem- 
 bled, was confounded and amazed, and filled with such awful 
 dread as no words can reach or declare. My mind seemed 
 plunged into utter darkness, and eternal condemnation ap- 
 peared to enclose me on every side, as in the centre of the 
 horrible pit, never to see redemption thence, or the face of 
 Him in mercy, whom I had sought with all my soul. But in 
 the midst of this confusion and amazement, where no thought 
 could be formed, or any idea retained, save eternal death pos- 
 sessing my whole man, a voice was formed and uttered in me: 
 "Thy will, God, be done; if this be thy act alone, and not 
 my own, I yield my soul to thee." In conceiving these words, 
 from the word of life, I quickly found relief; there was all- 
 healing virtue in them, and the effect was so swift and pow- 
 erful, that, even in a moment, all my fears vanished, as if they 
 had never been, and my mind became calm and still, and simple 
 as a little child, the day of the Lord dawned, and the sun of 
 righteousness arose in me, with Divine healing and restoring 
 virtue in his countenance, and He became the centre of my 
 mind. 
 
 It was some time after this remarkable experience, before 
 Thomas Story met with the Society of Friends. 
 
 The occasion of it was some concerns that I had in the west 
 parts of Cumberland, when lodging at an inn kept by one of 
 
142 INCIDENTS CONCERNING THE 
 
 that profession, on a Seventh-day night; and inquiring of him 
 concerning some points of their religion, I perceived no ma- 
 terial difference between his sentiments and mine, in the par- 
 ticulars then asked after; and he also perceived I was nearer 
 them than he or perhaps any other had thought; for I had 
 formerly opposed the same man in some things, which gave 
 him occasion to inform me of their meeting, to be held next 
 day, at a country village called Broughton. 
 
 As I had been desirous to be rightly informed concerning 
 that people, and to see them as in truth they were, I was 
 pleased with the opportunity, and the next morning the Friend 
 and I set forward toward the meeting. He being zealous to 
 have me further informed and convinced of the truth of their 
 way, spake of many things as we rode along, and with a good 
 intent, but my mind being composed, and its attention directed 
 towards God, who knew I only wanted to see the Truth, and 
 not to be deceived, I could not take any distinct notice of 
 what the Friend said; which he perceiving, after some time 
 desisted, and said no more. And then we rode some miles 
 together in profound silence, in which my mind enjoyed a gentle 
 rest and consolation from the Divine and holy presence. 
 
 When we came to the meeting, being a little late, it was 
 full gathered, and I went among the throng of the people on 
 the forms; and sat still among them in that inward condition 
 and mental retirement; and although one of their ministers, 
 a stranger, began to speak to some points held by them, and 
 declaim against some things held by others and denied by 
 them, particularly predestination as asserted by the Presby- 
 terians; yet I took not much notice of it. I did not doubt but, 
 like all other sects, they might have something to say, both 
 for their own and against the opinion of others, yet my con- 
 cern was rather to know whether they were a people gathered 
 under a sense of the enjoyment of the presence of God in 
 their meetings; or, in other words, whether they worshipped 
 the true and living God in the life and nature of Christ, the 
 Son of God, the true and only Saviour. And the Lord an- 
 swered my desire according to the integrity of my heart. Not 
 long after I had sat down among them, that heavenly and 
 watery cloud overshadowing my mind, broke into a sweet 
 
SOCIETY OP FRIENDS. 143 
 
 abounding shower of celestial rain, and the greatest part of 
 the meeting was broken together, dissolved and comforted in 
 the Divine presence of the true, heavenly Lord;. which was di- 
 vers times repeated before the meeting ended. In the same 
 way, by the same Divine power, I had been often favored be- 
 fore when alone, and when no eye but that of heaven beheld, 
 or any knew but the Lord himself, who in infinite mercy had 
 been pleased to bestow so great a favor. And as many small 
 springs and streams descending into a proper place, and form- 
 ing a river, becomes more deep and weigHty, even so, thus 
 meeting with a people gathered of the living God into a sense 
 of the enjoyment of his Divine and living presence, through 
 Jesus Christ, the Son of God and Saviour of the world, I felt 
 an increase of the joy of salvation of God; and the more by 
 how much I now perceived I had been under the like mistake 
 as the prophet of God of old, but now was otherwise informed 
 by a sure evidence and token, by the witness of the Divine 
 Truth, in which no living soul can err or be deceived, being 
 self-evident and undeniable in all those who truly know Him. 
 Our joy was mutual and full, though in many tears, as in cases 
 of the deepest and most unfeigned love; for the Friends there 
 being generally sensible I was affected and tendered with them, 
 by the influence of the Divine Truth they knew and made pro- 
 fession of, did conclude I had been at that time, and not before, 
 convinced and come to the knowledge of the way of Truth 
 among them; and their joy was as of heaven at the return of 
 a penitent, and mine as the joy of salvation from God in view 
 of the work of the Lord so far carried on in the earth, when 
 I had thought, not long before, there had scarcely been any 
 true and living faith or knowledge of God in the world. 
 
 Christopher Story, who resided in the North of England, 
 attended a meeting appointed by Thomas Carleton and Thos. 
 Langhorn. He says: 
 
 Thomas Carleton, a man of a sweet countenance, spake con- 
 cerning the Spirit of Truth being come, that convinceth the 
 world of sin, and that this, if taken heed unto, would lead out 
 of all sin; of which words I was heartily glad; for I said in 
 myself, "I have felt that from a child, which condemned me 
 
144 INCIDENTS CONCERNING THE 
 
 for sin, and if this be sufficient to lead out of sin, it is what I 
 have long wanted." 
 
 Being invited, the Friends went home with him. In a few 
 hours, it being in the winter, and the nights about the long- 
 est, many neighbors came to hear and see, and the house be- 
 ing pretty well filled, Thomas Carleton and Thomas Langhorn 
 advised me to speak to the people to sit down, and we would 
 have a meeting; tdid so, and we had a meeting. Afterwards 
 several of us went to an upper room, and having written some 
 queries, came down. When the Friends perceived what we 
 aimed at, Thomas Carleton called for a Bible, and did not so 
 much argue with us, as endeavor to let us see what the Scrip- 
 ture said, putting us gently by, for we were much for argu- 
 ing ; we parted pretty well satisfied. Next morning the Friends 
 going to Carlisle, Christopher Taylor and I went vrith them, 
 and we asked many things, which they answered to our satis- 
 faction. After we parted on our return home, we said one 
 to another, " If there be saints on earth, these men are two 
 of them!" 
 
 Isaac Penington, in describing his spiritual progress, men- 
 tions some of the exercises and trials he passed through, and 
 goes on to say: 
 
 At last, after all my distresses, wanderings, and sore tra- 
 vails, I met with some writings of this people called Quakers, 
 which I cast a slight eye upon and disdained, as falling very 
 short of that wisdom, light, life and power, which I had been 
 longing for and searching after; I had likewise, some pretty 
 distance of time after this, opportunity of meeting with some 
 of them, and divers of them were by the Lord moved (I know 
 it to be so since), to come to me: as I remember at the very 
 first they reached to the life of God in me; which life answer- 
 ed their voice, and caused a great love in me to spring to 
 them; but still in my reasonings with them, and disputes 
 alone, in my mind, concerning them, I was very far off from 
 owning them, as so knowing the Lord, or so appearing in his 
 life and power as my condition needed, and as my soul waited 
 for. Yea, the more I conversed with them, the more I seem- 
 ed in my understanding and reason to get over them, and to 
 
SOCIETY OF FRIENDS. 145 
 
 trample them under my feet, as a poor, weak, silly, contempt- 
 ible generation; who had some smatterings of Truth in them, 
 and some honest desires towards God, but very far off from 
 the clear and full understanding of his way and will. And 
 this was the effect almost of every discourse with them, they 
 still reached my heart, and I felt them in the secrets of my 
 soul, which caused the love in me always to continue, yea, 
 sometimes to increase towards them; but daily my under- 
 standing got more and more over them, and therein I daily 
 more and more, despised them. 
 
 After a long time I was invited to hear one of them (as I 
 had been often, they in tender love pitying me, and feeling 
 my want of that which they possessed), and there was an 
 answer in my heart, and I went in fear and trembling, with 
 desires to the Most High, who was over all, and knew all, that 
 I might not receive anything for Truth, which was not of 
 him, nor withstand anything which was of him, but might 
 bow before the appearance of the Lord my God, and none 
 other: and indeed, when I came, I felt the presence and pow- 
 er of the Most High among them; and words of truth, from 
 the Spirit of Truth, reaching to my heart and conscience, 
 opening my state as in the presence of the Lord. Yea, I did 
 not only feel words and demonstrations from without, but I 
 felt the dead quickened, the seed raised, insomuch as my 
 heart, in the certainty of light and clearness of true sense, 
 said: "This is He, this is He, there is no other; this is He 
 whom I have waited for and sought after from my childhood, 
 who was always near me, and had often begotten life in my 
 heart, but I knew him not distinctly, nor how to receive him, 
 or dwell with him." And then in this sense in the melting 
 and breakings of my spirit, was I given up to the Lord, to 
 become his, both in waiting for the further revealings of his 
 seed in me, and to serve him in the life and power of his 
 seed. 
 
 Christopher Taylor is said to have received a classical edu- 
 cation intended to fit him for the priestly oflSce; but he after- 
 wards became a religious teacher among the Puritans. While 
 thus employed, he appears to have been tried with doubts as 
 10 
 
146 INCIDENTS CONCERNING THE 
 
 to whether he had received a true call and qualification for 
 the ministry. Meeting with a book by Isaac Penington, in 
 which he quoted the Scripture passage: "Who is this that 
 darkeneth counsel by words without knowledge," he was deep- 
 ly affected by the weighty remarks made upon it, and clearly 
 perceived that no man can ever be a minister of Christ, ex- 
 cept the great work of regeneration be first wrought in his 
 own heart. He saw that the ministry of the Gospel was a 
 spiritual ministry, declared in the motion and evidence of the 
 Spirit; otherwise, it would be but darkening of counsel by 
 words without knowledge. 
 
 In 1652 he became a minister among Friends, and preached 
 the Gospel freely, travelling much to call the people to Christ. 
 In 1654 he was imprisoned for his testimony at Appleby, 
 Westmoreland, where he continued for nearly two years, sub- 
 jected to inhuman usage. In 1661, he was arrested in a re- 
 ligious meeting and committed to Aylesbury Jail. Some time 
 after his liberation, he appears to have changed his place of 
 abode to Waltham Abbey, Essex, where he superintended a 
 boarding school for Friends' children of both sexes, which 
 deservedly obtained a high reputation in the Society. His 
 instructions and influence, combined with those of his wife 
 and assistants, were eminently blessed to the young persons 
 under their care. In the narrative published by Christopher 
 Taylor, in 1679, entitled: "A testimony to the Lord's power 
 and blessed appearance among children," he gives an account 
 of an extraordinary visitation of heavenly love to the pupils 
 in the school. In this account he says: 
 
 Sitting, toward evening, with the family and children, in 
 all about fifty, the Lord's sweet, tender, heart-breaking pow- 
 er, was with us in a shower of love, mercy and gentleness, 
 which caused abundance of tears and great gladness, like to 
 the love of a most tender father, in forgiveness and submis- 
 
SOCIETY OF FRIENDS. 147 
 
 sion, especially to such who had been most stubborn; and the 
 mild and gentle were under the sense of the same power, in 
 pure love and sweet tenderness. The whole meeting was, I 
 may truly say, so filled with Divine comfort, that the heavenly 
 flame drowned all sorrow at that time, and conquered all sense 
 of terror and judgment, nothing but love and mercy appear- 
 ing and overcoming all, that it was wonderful to behold the 
 great gravity and sense of the children in the exercise. And 
 now I may say, that there is not one, who hath been of the 
 worst temper and disposition, but in pleading with them about 
 their condition, hath been broken into a sensible acknowledg- 
 ment with weeping eyes, so far hath the blessed power of the 
 living God appeared in this place; a day much longed for, 
 glory to the Lord for ever; and certainly the living God will 
 bestow more of his blessings upon us, by still pouring forth 
 of his heavenly spirit and his glory, as we are tender before 
 Him. 
 
 Henry Hull, in the Memoirs of his Life, relates the following 
 incident: On one occasion, as 1 was walking over a hill cov- 
 ered with trees, I saw a large one that had been struck by 
 lightning. I sat down under it in silent meditation on the 
 power of the electric fluid, thinking it but a common accident 
 from natural causes, and that it was well I was not there at 
 the time the tree was struck. As I thus sat, all my thoughts 
 were stayed and brought into subjection, and an a-w^ul silence 
 prevailing in my soul, a language intelligible to my mind, pro- 
 claimed within me, "Thou seest how awfully powerful the light- 
 ning is — thus, as in the twinkling of an eye, I could deprive thee 
 of thy existence." I was struck with amazement, and as I walked 
 home, pondered what I had heard ; and believing it was the 
 voice of the Almighty, I felt a degree of reverence spring in 
 my heart, as also of gladness, in thinking I was not wholly 
 cast oflf. I was led to contemplate my past religious experi- 
 ence, and was strengthened to forsake my foolish consultations 
 with flesh and blood ; and feeling myself to be a poor creature, 
 I resolved to seek afresh the favor of Him who. is infinite in 
 power and goodness. 
 
 Amongst those in the North of England who joined with 
 
148 INCIDENTS CONCERNING THE 
 
 Friends, was Aaron Atkinson, who was of believing parents 
 convinced almost with the first, and of good repute in the 
 country. His father lived but a few years after his convince- 
 ment; yet bore a good testimony for the time. His Avife was 
 left with six small children, and not much outward substance ;^ 
 yet she was not cast down under her exercise; for the Lord 
 made hard things easy, that she remained bright and cheer- 
 ful. "After some time she sickened, and I went to see her; I 
 found her in a heavenly frame of spirit, resigned to die. She 
 was not anxious for her children, but fully believed the Lord 
 would take care for them. In a few days she sweetly finished 
 her course; and her children were mostly provided for by her 
 friends and relations. In their young days they proved gen- 
 erally vain and wanton for a time; yet remembering the faith 
 which was in their mother, I expected to see their restoration, 
 which in due time came to pass." 
 
 When Aaron was young and carried a linen pack on his back, 
 being at a kinsman's at Sikeside, he went to an evening meet- 
 ing at Christopher Taylor's, and in the time of prayer, the 
 Lord being supplicated that, as He had been pleased to visit 
 the fathers. He would visit the children, graciously answered 
 that supplication, and reached Aaron by his power, that he 
 was as one slain at once and freely giving up, went out in the 
 faith and greatly prevailed. His master, W. Alexander, a 
 Presbyterian, hearing of it, was at a stand what to do with 
 him, yet concluding we were an honest people, he would try 
 him further. After some time his master was convinced also, 
 and they lived together in much love, and honored Truth in 
 their trading, being at a word with people. Though they lived 
 in Scotland, they saw they were not to trade in goods that 
 were prohibited, as many did, neither were they free to sell 
 such striped or gaudy cloth as was not seemly for Friends to 
 wear. 
 
 As their acquaintance was great, and their integrity well 
 known in the country by being preachers of righteousness, 
 where they were concerned among men, so the Lord raised 
 them up, and gave them living testimonies publicly to bear in 
 the power and demonstration of the Spirit. Aaron was first 
 concerned in a powerful manner, to the reaching of the hearts 
 
SOCIETY OP PKIENDS. 149 
 
 and consciences of very many. Then William came forth, and 
 many people who knew them had a desire to hear them. Meet- 
 ings were kept at fresh places up and down the country, and 
 "those not Friends would come three or four miles to them 
 frequently, so that in time our meeting-house became too 
 small, and others would send to us to have meetings on their 
 ground. There was great openness in the country. All Aaron 
 Atkinson's brothers then living, and his sister joined Friends. 
 
 Of a remarkable visitation of Divine love to the members of 
 the Society of Friends about Plymouth and North Wales for a 
 few years previous to 1720, Jane Hoskins writes: Many of 
 the youth were reached, and by the effectual operation of 
 Divine and heavenly life, brought into true submission to the 
 cross of Christ, several were called to the ministry, and en- 
 gaged to speak in the authority of the Gospel, which is now 
 the same as formerly, the power of God unto salvation, unto 
 all who receive it with meekness, and truly believe in and pa- 
 tiently wait for the inward and spiritual appearance of Christ 
 our holy Redeemer. 
 
 On one occasion Christopher Story remarks: that some years 
 after our convincement, being met at the house of C. Taylor 
 to wait upon the Lord, his power and presence in a wonderful 
 manner overshadowed us in our sitting together; and there was 
 much brokenness and tenderness on the spirits of Friends, 
 which spread over the whole meeting, except three or four 
 persons who sat dry, and they proved not well. I, being near 
 the door, saw many in the room filled, before the power of the 
 Lord reached me. Yet the Lord, in his free love and mercy, 
 was pleased to give me such a share among my brethren, that 
 my heart is always glad when I remember that season of God's 
 love, though now upwards of twenty years ago. 
 
 A writer in " The British Friend " speaks of a family visit 
 paid to his father's house by the late John Finch Marsh: He 
 was then a saintly-looking elderly man, evidently weighted 
 with a load of real humility and a deep sense of the sacredness 
 and responsibility of his calling. After he had addressed my 
 father and mother, a pause ensued. Believing that he had 
 been really sent by his Divine Master, and being at that time 
 
150 INCIDENTS CONCERNING THE 
 
 specially depressed by a feeling almost of hopelessness as to 
 realizing the state to which I so earnestly aspired, I put up a 
 silent prayer that he might be commissioned to help me. Im- 
 mediately he turned towards me and told me that although I 
 was a perfect stranger to him, a feeling of strong and loving 
 encouragement arose in his mind for me. He bade me be 
 patient and trustful and faithful; and then he assured me that 
 I should be brought out into a large place, and find freedom 
 and strength beyond what I could at that time imagine. When 
 the opportunity was over he was very affectionate to me, and 
 we were both deeply touched with a sense of the loving-kind- 
 ness of the Lord, and of his special condescension and guidance 
 on that occasion. 
 
 The following interesting incidents in the life of George 
 Withy were related by our friend, Thomas Evans, a short time 
 before his death: 
 
 George Withy was the son of an ale-house keeper in Bristol, 
 who was a dissipated man, but his wife was a religious woman 
 and much concerned for the welfare of her children. Thomas 
 Carrington, a minister of the Society of Friends, from Penn- 
 sylvania, while on a religious visit to England, felt a concern 
 to visit the ale-house keepers of Bristol. 
 
 Among others was the father of George Withy; the latter 
 being at that time about thirteen years of age, was engaged 
 in carrying round the ale to his father's customers, and having 
 a remarkably sweet voice, he was often asked to sing. The 
 exposure to which he was subjected was cause of great con- 
 cern to his pious mother, which she had expressed to Thomas 
 Carrington. Before the interview closed, George Withy came 
 in. T. C. looked attentively at him for awhile — then placing 
 his hand on his head, remarked to his mother — thou need feel 
 no concern for the lad, for he will be met in a narrow place, 
 he will become convinced of the principles of the Society of 
 which I am a member, and will have to visit my native land in 
 the love of the Gospel. George, mentally resolved he would 
 never become a Quaker; nor ever become a minister, and he 
 would certainly never visit America. 
 
 In the course of time he had an alarming attack of sickness. 
 
SOCIETY OF FRIENDS. 151 
 
 during which, he was waited upon by his anxious mother, whose 
 exercises on his account were very great. He was indeed met 
 in a narrow place, and became convinced of the principles of 
 Friends, and while relating this circumstance to Thomas Evans, 
 he said. When I left my sick room, I appeared in the garb thou 
 now seest me in. 
 
 He was received into membership about the twenty-second 
 year of his age, and first appeared as a minister in his twenty- 
 fifth year. He became interested in a young woman, a mem- 
 ber, whose family objected to the marriage on account of his 
 humble position in life. But their attachment having such a 
 foundation as to induce the belief that it would be right to 
 take that important step, the objection was finally removed. 
 They settled several miles from Bristol, and were in the prac- 
 tice of regularly attending the meeting twice in the week, and 
 having no conveyance were obliged to walk, which they con- 
 tinued to do, until they had six children old enough to walk 
 with them, never omitting a meeting except in case of sick- 
 ness, and always taking the children with them. 
 
 His memorial states, he removed in the year 1805, to reside 
 within the compass of Frenchay meeting. Some years after 
 this, feeling a religious concern to visit America, which he 
 had long been resisting, reasoning that he could not leave his 
 dependent family and aged mother, who was then about eighty- 
 seven years old, he was brought to a state of submission by a 
 remarkable circumstance. As he was lying on his bed one af- 
 ternoon with closed eyes, under a feeling of deep distress on 
 account of this prospect, it appeared to him that two men en- 
 tered the room, each carrying a stool, such as are used at 
 funerals, and set them at the foot of his bed, they then left 
 the room, and returned, bringing in a cofiin which they placed 
 on the stools; observing a plate on the lid, he read — George 
 Withy, died Seventh Month 13th, 1822, aged fifty-nine years. 
 This increased his distress — when he heard in his mental ear, 
 the language, " If thou wilt be faithful and yield to my requir- 
 ing, thy family shall be cared for in thy absence, and I will add 
 fifteen years to thy life, and thou shalt return to close thy 
 mother's eyes in death." 
 
 The visit to America was performed in 1821-2, and while in 
 
152 INCIDENTS CONCERNING THE 
 
 this country, George Withy frequently had Thomas Evans for 
 his travelling companion. One day George Withy seemed 
 thoughtful, and was evidently passing through religious exer- 
 cise. He informed Thomas Evans that this was the day that 
 he had seen on the plate on the coffin should be the date of 
 his death. He feared that he had not been sufficiently faith- 
 ful, and that his death, therefore, would really occur. This, 
 however, did not prove to be the case. Exactly fifteen years 
 from that time George Withy died. They visited Washington 
 during the sessions of Congress, and George Withy, wishing 
 to hold a public meeting, Thomas Evans consulted some of the 
 prominent men, who encouraged it, and proposed to have it 
 announced by hand-bills, which were accordingly posted in 
 different parts of the city. 
 
 On their way to attend the meeting, the Friends observed 
 a large number of vehicles collected in the neighborhood of 
 the Capitol, the sight of which almost overwhelmed George 
 Withy, who remarked to his companion that he feared he had 
 made a mistake. The latter encouraged him to believe that 
 this was not so. On arriving at the door of the House of Rep- 
 resentatives, so large a crowd had assembled that way had to 
 be made through it for them to reach the seats it was intended 
 they should occupy. 
 
 On a stand before them were a Bible and a glass of water, 
 which, at their request, were removed. On seeing such a large 
 concourse of people, George Withy's heart almost failed him, 
 and again he was reassured by his companion. 
 
 After sitting some time in silence, George Withy arose with 
 the text: "For ye see your calling, brethren; how that not 
 many wise men after the flesh, not many mighty, not many 
 noble are called; but God hath chosen the foolish things of the 
 world to confound the wise; and God hath chosen the weak 
 things of the world to confound the things which are mighty; 
 
SOCIETY OP FRIENDS. 153 
 
 and base things of the world and things which are despised, 
 hath God chosen; yea, and things which are not, to bring to 
 naught things that are; That no flesh should glory in his pres- 
 ence." Upon this he enlarged in a remarkable manner, the 
 audience being much impressed and affected. Old men with 
 white hair, and women dressed as dowagers, were equally 
 broken under his baptizing ministry, the tears streaming down 
 their faces, so that, to use the language of Thomas Evans, " The 
 floor was literally strewed with tears, and it was one of the 
 most remarkable meetings I had ever attended." 
 
 After the meeting, the people crowded up to speak to him, 
 expressing their satisfaction and approval of the sentiments 
 delivered. As he was descending the steps of the Capitol, a 
 Presbyterian minister embraced him, saying: "Dear brother, 
 you have preached the Gospel this day." 
 
 Upon returning to his native land, he found the promise 
 verified — his family had been cared for, and his mother was 
 still living. She deceased soon after, being about ninety years 
 of age. George Withy died the thirteenth of Seventh Month, 
 1837. 
 
 It is remarkable how circumstances of no uncommon kind, 
 and apparently in the usual course of events, are at times made 
 the means by Divine Providence to change the character of 
 men and their entire future life, and it may be to lay the foun- 
 dation of the work of their salvation, and of promoting that 
 of many others. Claude Gay was a native of France, born in 
 the City of Lyons, about the year 1706, and was educated in 
 the church of Rome, of which he continued a zealous member 
 until near the thirty-sixth year of his age, when, coming to 
 Morlaix on account of business, he was brought under a re- 
 ligious exercise of mind. During this time, seeing a copy of 
 the New Testament in a room where he was, he took it up, 
 and observing it had been licensed by two popes, concluded he 
 
154 INCIDENTS CONCERNING THE 
 
 might lawfully read it. On opening the book, the first words 
 he read were these: " God that made the world, and all things 
 therein, seeing He is Lord of heaven and earth, dwelleth not 
 in temples made with hands, neither is He worshipped with 
 men's hands," etc. On the perusal of this passage, he was 
 convinced, in his judgment, of the errors of the Romish doc- 
 trine of transubstantiation, in which, as he told a friend, the 
 papists believe that the consecrated wafer is changed into the 
 body, blood, soul and Divinity of Christ, which now appeared 
 to him to be false, and the adoration of the host, so called, 
 idolatrous, and of course contrary to the doctrines of the 
 Gospel. 
 
 At the instance of a person, who persuaded him not to for- 
 sake the public worship at once, he went to one of the small- 
 est mass houses in that town, and placed himself at the greatest 
 distance from the priest. He did not keep kneeling steadily 
 as was customary, but first on one knee and then on the other, 
 with great restlessness, until the priest elevated the host, that 
 the congregation, seeing it, might prostrate themselves as 
 usual before it. This query strongly impressed his mind : ' ' Wilt 
 thou also prostrate thyself?" Being deeply affected with the 
 convicting power of the Holy Spirit, he could continue there 
 no longer, but putting on his hat, with fear and trembling, he 
 arose and hastily left the place; and confessed to his former 
 adviser he felt great condemnation for conforming that day 
 against his conscience, and that, being clearly convinced of 
 the errors of the doctrine of that church, he ought to forsake 
 them. He finally left the Romish communion, and went to live 
 at Jersey, in order to be among protestants. Here he met 
 with " Robert Barclay's Apology." He was, on perusing it, 
 convinced of the truth of the doctrines contained in it, and em- 
 braced the religious principles of Friends. 
 
SOCIETY OP FRIENDS. 155 
 
 CHAPTER V. 
 
 DIVINE WORSHIP. 
 
 The Society of Friends has ever embraced the truth declared 
 by our Saviour when He told the woman of Samaria at Ja- 
 cob's well: "The hour cometh, and now is when the true wor- 
 shippers shall worship the Father in spirit and in truth; for 
 the Father seeketh such to worship Him." Their members 
 are exhorted to be diligent in assembling together for the pur- 
 pose of public worship, and " When assembled, the great work 
 of one and all ought to be to wait upon God, and retiring out 
 of their own thoughts and imaginations, to feel the Lord's 
 presence, and know a gathering into his name, indeed, when 
 He is in the midst, according to his promise." Robert Bar- 
 clay testifies that: 
 
 As every one is thus gathered and so met together inwardly 
 in their spirits, as well as outwardly in their persons, that the 
 secret power and virtue of life is known to refresh the soul, 
 and the pure motions and breathings of God's spirit are felt 
 to arise; from which, as words of declaration, prayers and 
 praise arise, the acceptable worship is known which edifies the 
 Church and is well-pleasing to God. Yea, and though there 
 be not a word spoken, yet is the true spiritual worship per- 
 formed. Yea, it may, and hath often, fallen out among us, 
 that divers meetings have passed without one word; and yet 
 our souls have been greatly edified and refreshed, and our 
 hearts wonderfully overcome with the secret sense of God's 
 power and spirit. 
 
 Robert Barclay mentions, as one of the excellencies of this 
 worship, that it can neither be stopped nor interrupted by the 
 malice of men or devils. 
 
156 INCIDENTS CONCERNING THE 
 
 For when the magistrates, stirred up by the malice and 
 envy of our opposers, have used all means possible (yet in 
 vain) to deter us from meeting together, and that, openly 
 and publicly, in our own hired houses for that purpose, both 
 death, banishment, imprisonment, finings, beatings, whippings 
 and such other devilish inventions, have proved ineffectual to 
 terrify us from our holy assemblies. And we having, I say, 
 thus oftentimes purchased our liberty to meet by deep suffer- 
 ings, our opposers have then taken another way, by turning 
 in upon us the worst and wickedest people, yea, the very off- 
 scourings of men, who, by all manner of inhuman, beastly and 
 brutish barbarism, have sought to provoke us, weary us and 
 molest us, but in vain. It would be almost incredible to de- 
 clare what things of this kind mine eyes have seen, and I 
 myself, with others, have shared of, in suffering! They have 
 often beaten us and cast water and dirt upon us; then they 
 have danced, leaped, sung and spoken all manner of profane 
 and ungodly words, offered violence and shameful behavipr to 
 grave women and virgins, and much more; and all this while 
 we have been seriously and silently sitting together and wait- 
 ing upon the Lord. But the Lord, knowing our sufferings and 
 reproaches for his testimony's sake, hath caused his power and 
 glory more to abound among us, and hath mightily refreshed 
 us by the sense of his love, which hath filled our souls. 
 
 This spiritual refreshment was a great encouragement to 
 Friends to persevere in publicly holding their meetings for 
 worship, and their faithfulness in the performance of this duty 
 was very remarkable. There was probably no other one tes- 
 timony that exposed them to so much and long-continued per- 
 secution. Of this their records and biographies are full. 
 
 It was no uncommon thing when Friends were imprisoned, 
 to preach through the grates of their cells to the people, either 
 passing, or who would gather around to hear them. In 1677, 
 Patrick Livingston, George Gray and Andrew Jaffray, confined 
 in the tolbooth at Aberdeen, were frequently engaged in this 
 way, especially on market days. The magistrates, much of- 
 
SOCIETY OF FKIENDS. 157 
 
 fended that they should thus proclaim their principles and 
 attract others to them, separated them from their friends, 
 and shut them up in a high, close room on the top of the prison, 
 called the iron-house, where they had neither air nor light, but 
 through a long hole in the wall, having a double grate of iron 
 on the outside and another within. Here those worthy men 
 were kept in the heat of summer, where the filthiness of the 
 place and the great impurity of the air so closely pent up, bred 
 worms and other vermin, which swarmed about their beds 
 and their food, endangering their health and their lives. But 
 through the supporting power of Him whom they served, and 
 for whose cause they suffered, they were kept cheerful, and 
 enabled to proclaim, with strong and elevated voices, the glori- 
 ous truths of the Gospel, through the long hole in the wall, so 
 as to be distinctly heard over the street by the people, who 
 frequently got together, and attentively listened to their voices 
 whose faces they could not see. It was generally remarked 
 that, during their greatest sufferings, they found the favor of 
 God attending them, not only causing their spirits to be cheer- 
 ful, praising the Lord in their most- grievous afflictions, but 
 also preserving their bodies in health and strength, beyond all 
 human probability or expectation. The malice of their adver- 
 saries became subservient to spreading the doctrines of Truth 
 which they were called to uphold, their imprisonment, though 
 designed to de'stroy their service, being the means of many 
 blessed opportunities for this purpose. 
 
 Hugh Roberts says of his mother: My mother was a relig- 
 ious woman since I can remember, which is about forty years. 
 She kept good order in her family and amongst her servants, 
 being a widow some years before, and so continued all the rest 
 of her days. She walked then amongst the Presbyterians, and 
 had a great zeal for God, and was much esteemed by these 
 people. In the year 1662, she was convinced of Friends' prin- 
 ciples, though there were none of that persuasion then in the 
 
158 INCIDENTS CONCERNING THE 
 
 part of Britain [Penllyn] where she lived. Friends hearing of 
 her convincement, came from far to visit her. Many, of her 
 neighbors were also convinced of the principles she held, and 
 a meeting was set up at her house; on which account she was 
 summoned before the bishop's court, where she held a great 
 deal of discourse with him. Soon afterwards a mighty perse- 
 cution arose, which she bore with great courage. The informers 
 took from her for a fine of fifteen shillings, for holding two 
 meetings, four oxen that were valued at fifteen pounds. She 
 was cast into prison divers times, often had irons put upon 
 her, and was once kept in a dungeon with murderers for several 
 days and nights. But none of these things alarmed or dis- 
 heartened her, or weakened her testimony. She had great 
 confidence in the Lord, and loved his Truth and people. We 
 were five children, and were convinced of God's blessed Truth, 
 and that mostly by our mother's faithfulness thereunto, for 
 surely she was a good example unto us. 
 
 Giles Barnardiston was one of the early Friends who had 
 received a university education, and was designed to be a 
 minister; but feeling unwilling to enter on that sacred ofiice 
 without a sense of Divine requiring, he joined in membership 
 with the people of God called Quakers, who were then exposed 
 to much suffering from the persecution of those in power. 
 "At Colchester many of them were taken from their meeting 
 and committed to prison, and the seats and windows of the 
 house were broken up. Being kept out of their house. Friends 
 collected in the street regularly on First and Fourth-days, 
 sometimes in cold and rain, and there held their meetings for 
 the worship of God. On the sixth-day of the Tenth Month, 
 1662, a troop of horse, armed with swords and pistols, rode 
 furiously amongst them, beating with drawn swords old and 
 young, male and female, by which many were very much in- 
 jured. They returned the following week, having provided 
 themselves with clubs, and with these knocked down many, 
 some of whom lay for a time as dead; and many were so dis- 
 
SOCIETY OF FRIENDS. 159 
 
 abled that they could not take off their clothes, nor feed 
 themselves for several days. These outrages were repeated 
 for several weeks, in which time a number of aged persons 
 were disabled. One man was so beaten that he lost much 
 blood, and his wife, fearing the troopers would kill him, threw 
 herself upon him to defend him from their blows, many of 
 which she received. Her father was knocked down and sur- 
 vived the blow but a few days. Among these valiant suffer- 
 ers for the Truth was Giles Barnardiston. 
 
 In the year 1669, Giles removed to Clare in Suffolk, and 
 with his brethren there was subjected to a course of persecu- 
 tion. So many warrants of distress were issued that it was 
 thought all the estates of the members there were too little 
 to satisfy them. After taking all the goods out of one Friend's 
 house, and the wood from his yard, a neighbor desired the 
 officers to leave a few old hoop-poles to boil milk for the 
 children, but they refused. From another they took the team 
 of horses from his plow; and when they had made a spoil of 
 a weaver's goods, they broke his loom in pieces with the work 
 in it, which was his only means to get bread for himself, a 
 sick wife and young child. 
 
 Friends could not forsake the assembling of themselves 
 together, but manifested their love and allegiance to their 
 Lord and Master by publicly offering that worship which is 
 due to Him. 
 
 ■ After all this spoiling of goods, the Friends were kept out of 
 their meeting-house six months together in winter, when they 
 met in the open street as constantly as before, and underwent 
 much abuse. Two watchmen with halberts pushed them up 
 and down the streets, frequently striking and threatening to 
 kill them. One of the watchmen falling sick, was relieved 
 by some of those whom he had been engaged in abusing. 
 Their charity and Christian kindness in rendering good for 
 
160 INCIDENTS CONCERNING THE 
 
 evil, SO wrought upon his comrade, that he refused to con- 
 tinue his outrageous treatment any longer, and one day meet- 
 ing a Friend whom he had abused, he said: "I desire you to 
 forgive me — the blessing of God is among you." Although 
 they employed another to continue the same course, the pa- 
 tience and mildness of Friends overpowered him, and he iin- 
 ally took his seat on the threshold of the meeting-house dur- 
 ing the time of their worship. 
 
 In 1670, the British Parliament passed an act against sedi- 
 tious conventicles, designed to prevent Friends from holding 
 their religious meetings, subjecting them, where five persons 
 or more were present, to a fine of five shillings each, and 
 twenty pounds for a preacher, which the company were liable 
 to pay if the preacher had not the property to be distrained, 
 or did not reside in the place. Persecution followed the pass- 
 ing of the act to a very severe degree. Many Friends were 
 beaten with swords and pikes and muskets, so that their blood 
 ran to the ground; and the informers were so eager in hunt- 
 ing their prey, that they reported meetings where there were 
 none. At Droitwich, John Cartwright came to a Friend's 
 house, and sitting down to supper prayed before they ate, 
 which was heard by an informer, the room being next to the 
 street. He thereupon went immediately and informed that 
 there was a meeting in that house, and obtained a warrant to 
 distrain the goods, and when he came riding with them in the 
 evening, he fell from his horse and broke his neck, thereby 
 getting his death instead of the prey which he hunted after. 
 
 Neale, in his history of the Puritans, bears full testimony 
 to the zeal and faithfulness of Friends under these trying cir- 
 cumstances. He says: 
 
 The behavior of the Quakers was very extraordinary, and 
 had something in it that looked like the spirit of martyrdom. 
 They met at the same place and hour as in times of liberty; 
 
SOCIETY OF FRIENDS. 161 
 
 and when the officers came to seize them, not one of them 
 would stir; they went all together to prison; they staid there 
 till they were dismissed, for they would not petition to be set 
 at liberty, nor pay the fines set upon them, nor so much as 
 the prison fees. When they were discharged, they went to 
 their meeting-house again as before; and when the doors were 
 shut by order, they assembled in great numbers in the street 
 before the doors; saying, they would not be ashamed, nor 
 afraid to own their meeting together in a peaceable manner 
 to worship God; but in imitation of the prophet Daniel, they 
 would do it the more publicly, because they were forbid. 
 Some called this obstinacy, others firmness; but by it they 
 carried their point, the government being weary of contend- 
 ing against so much resolution. 
 
 There were few places in which the spirit of persecution 
 seemed more prevalent, or where it longer continued than at 
 Bristol. A citizen of Bristol, writing to his friend in London, 
 under date of nineteenth of Fourth Month, 1682, says: 
 
 Yesterday the Quakers' meeting was again disturbed by our 
 new sir John and his men.. The constables came not with him, 
 they by agreement having placed themselves in the meeting- 
 room, and had for their company several fiddlers, a drummer 
 with a drum, also a flag and arms. For this company victuals 
 and liquor were provided, to carry on the designed revel and 
 riot. Just as the sheriff came, the doors of the meeting-house 
 were thrown open, and the fiddlers began to play. The sheriff 
 smiling, asked what was the meaning of this. One of his 
 brother informers answered, they meant to be merry and came 
 there to dance. They attempted to lay hold of several young 
 women to hale them in, [having probably met outside the 
 house], who, fearful of being abused by so vile a company, 
 held fast by the ancient women; upon which two of the girls, 
 with the women who sheltered them, were committed by the 
 sheriff to Bridewell, and with them two more for reproving 
 them. The manner of the Quaker women's reproof was thus: 
 "Well, sheriff Knight, I see that though we cannot be suf- 
 fered to serve God, these shall, to serve the devil. Our peace- 
 11 
 
162 INCIDENTS CONCERNING THE 
 
 able meetings you seek to make riots, and here you yourselves 
 are rioting and revelling to a great excess. Oh, these doinga 
 are a shame to Bristol, which was once reputed a sober and 
 well-governed city. Now it is altered, for the profane, the 
 drunkards, revellers, etc., are countenanced, but those that 
 fear God, are made a prey of; surely God will visit heavily 
 with his judgments for these crying sins." 
 
 Great havoc was made on Friends' goods and stock and 
 furniture for their religious meetings, even when held in si- 
 lence. When their persecutors enter a shop, though there 
 is abundance of goods in view, yet they break open chests,, 
 counters, etc., and thence take their money. If no money is 
 found, they take shop or household goods, and of them gen- 
 erally double the value. If any speak to them in reproof for 
 their Unjust proceedings, they threaten them with a prison. 
 All this has to be endured by innocent men and women from 
 wicked, cruel persons, who rob and abuse them at their will. 
 At one time, several of these notorious informers, as they are 
 often called, came to one of the meetings, took out seven men 
 and sent them to Newgate, and then nailed up the doors upon 
 fourteen men and eighty-seven women, and kept them there 
 nearly six hours. While these were locked up, the afternoon 
 meeting began at the other meeting-house, which those who 
 attended were not suffered to enter, but were obliged to meet 
 in an open court, where Tilly and his accomplices fastened them 
 in till between four and five o'clock in the evening The sheriff 
 cam6 to their next meeting, and commanded the king's peace- 
 to be kept; a serious woman present answered: "We do keep 
 the king's peace, and we came here to keep our peace with 
 the King of kings." Upon this, he sent her and three more to 
 Newgate. Several youth under sixteen years old, were put 
 in the stocks, which was contrary to law. On the seventh of 
 the month termed July, the meeting consisting chiefly of chil- 
 
SOCIETY OP FRIENDS. 163 
 
 dren, was dispersed. It was remarkable to see the gravity 
 and manly courage with which some of the boys conducted, 
 keeping close to their religious meetings in the absence of 
 their parents, and undergoing,- on that account, many abuses 
 with patience. There were then about one hundred and sixty 
 in jail. On the tiwenty-third, eight boys were put in the stocks 
 two hours and a half. On the thirtieth, in the afternoon, 
 about fifty-five were at the meeting, when Helliar beat many 
 of them in a cruel manner over their heads with a twisted 
 whalebone stick; few of them escaping without some marks 
 of his fury on their heads, necks or faces. 
 
 On the third of the next month, Tilly, another informer, 
 beat many of the children with a small faggot stick, but they 
 bore it patiently. Others were beaten on the eleventh, and 
 several sent to Bridewell. Helliar beat Joseph Kippon,^ young 
 lad, about the head, till he was ready to swoon, and sent eleven 
 boys and four girls to Bridewell, till a friend engaged for their 
 appearance next day before the deputy mayor, who endeavored 
 by persuasions and threats to make them promise to come no 
 more to meetings, but in that respect the children were un- 
 movable. Wherefore they were again sent to prison, Helliar 
 to terrify them, charging the keeper to provide a new cat-o'- 
 nine-tails against next morning, and he urged the justices 
 next day to have them corrected, but could not effect his 
 cruel design. The boys and girls were mostly from ten to 
 twelve years old. In this year there were confined in the two 
 jails one hundred and thirty-six Friends, very much crowded, 
 and some of them were thrust into a dark dungeon, where 
 they were obliged to burn a candle constantly. 
 
 The fearlessness and constancy of those men and women, in 
 persisting in the discharge of what they believed to be their 
 religious duty, leads us to believe that they were favored with 
 the presence and support of their Lord and Saviour, giving 
 
164 INCIDENTS CONCEKNING THE 
 
 them the knowledge of his will, and enabling them to endure 
 hardship as good soldiers of Jesus Christ. The innocent 
 boldness and fortitude of children and the young people, in 
 following the example of their parents and older friends, by 
 keeping up their meetings for the public worship of God in 
 the face of cruel persecution, shows the sense they had of the 
 importance of this religious duty, and the obligation they felt 
 to perform it, whatever might be the consequences, even 
 while debarred of the company of their fathers and mothers, 
 who were locked up in filthy dungeons. It would be well for 
 our young Friends to make themselves acquainted with the 
 history of the rise of their Society, the doctrines and testi- 
 monies which their forefathers held, and their firmness in main- 
 taining them. Follow them as they followed Christ, and He will 
 make yOu pillars in his church, and reward you with the white 
 stone and the new name upon it. 
 
 In the year 1683, one hundred and ninety-one Friends in 
 Bristol were returned into the exchequer on the statute of 
 twenty pounds per month for absence from the national wor- 
 ship, and their fines within that period amounted to sixteen 
 thousand, four hundred and forty pounds, or about eighty 
 thousand dollars. The prisoners in Newgate drew up an ac- 
 count of the outrages committed by the keeper, and his bad 
 language to them. In the account they say: "At length it 
 pleased the Lord to visit this keeper with his judgments, which 
 were dreadful, that he could not eat, nor sleep, but very little. 
 By day he would strive against it, and by drinking and keeping 
 vain company, endeavored to get ease for his troubled con- 
 science, and while the effect of the liquor was upon him in the 
 day-time, he would seem as if nothing was amiss. At night 
 he was in agony; then he would desire us to pray for him, and 
 wish that he had never seen the inside of the jail, saying it had 
 undone him. He desired several of us to forgive what he had 
 
SOCIETY OF FRIENDS. 165 
 
 done; to which we replied, he should ask forgiveness of God, 
 for we did forgive him. Doctors were sent for, and he was 
 bled; but he told them no physic would do him good, his dis- 
 temper was another thing, and no man could do him good; his 
 day was over, and there was no hope of mercy from God for 
 him. Seeing him in this woful condition, our hearts did pity 
 him, and desired if the will of the Lord was so, he might find 
 a place of repentance. Some of us had opportunities to speak 
 with him, and found that he had his senses and understanding 
 well, and we used such arguments as in Christian tenderness 
 we thought best, to persuade him out of his hardness and un- 
 belief. One of us said to him, we hoped his day was not over, 
 because he had a sense of his condition. To which he answered: 
 I thank you for your good hope, but I have no faith to believe ; 
 and further said. Faith is the gift of God; so nothing would 
 enter him, but that his day was over, and there was no mercy 
 for him. In this miserable state he continued until the last of 
 the Ninth Month, and in the morning ended this miserable life." 
 They say: " This is not made public, the Lord knows, out of 
 any revenge to the persons concerned, but as a warning to all. 
 Neither is it of any self -boasting, as though by our own ability 
 we had undergone all the cruelties inflicted on us; but to Him 
 that lives for evermore, do we ascribe the glory; by his power 
 alone, we have been supported. And if this example of God's 
 judgments on this man shall stop any from their evil courses, 
 we have our end." 
 
 The case of this poor man, as contrasted with the feelings 
 of his prisoners, furnishes a striking illustration of the fact 
 that man's happiness depends far more on the feelings of the 
 mind than on outward surroundings. There are many evi- 
 dences that our early Friends often enjoyed great comfort in 
 the midst of their trials. 
 
 Joseph Besse says: "It was a received observation among 
 
166 INCIDENTS CONCERNING THE 
 
 this people, that during the time of their deepest suffering at 
 Aberdeen, they found the favor of God attending them, and 
 his hand of providence preserving them, so that not only their 
 spirits were continued cheerful, praising the Lord in the midst 
 of their most grievous afflictions, but also their bodies kept in 
 health and strength, under the most unhealthy confinement, 
 beyond all human probability or expectation. And even the 
 malice of their adversaries became, against their ovra wills, 
 subservient to the spreading the doctrine of Truth, which they 
 were called to bear, and even their close imprisonment, on 
 purpose to prevent their preaching, was made a means of many 
 blessed opportunities, to promote what was the aim and design 
 of their adversaries therein to hinder. And that during this 
 persecution, their appointed meetings in that town were not 
 only constantly held at the usual times, but greatly increased 
 in the number of persons attending them; for the women, 
 whose husbands were frequently shut up in prison, failed not, 
 with their children, to assemble themselves together for the 
 worship of God at the stated time and place. Which constancy 
 of theirs, with the accession of other persons eut of the 
 country, and the returning of the prisoners as soon and as 
 often as any of them were released, so far disappointed the 
 persecuting magistrates, that they were not able to prevent 
 the holding of any one of the public assemblies of this people, 
 during the whole course of this persecution. 
 
 Moreover, the sufferers, to their exceeding great consola- 
 tion, did especially remark that, to encourage them to be faith- 
 ful and constant, the power and influence of the spirit of God 
 was in a more than ordinary manner manifest among them, 
 insomuch that their prison-house was turned into an house of 
 prayer and praise, and the aboundings of the love of God did 
 enlarge their hearts, and enable them to utter and sound forth 
 his Truth to the reaching and convincing of many souls, and 
 even to the amazement of their enemies; until at length the 
 
SOCIETY OF FRIENDS. 167 
 
 Tiands of their persecutors became weakened, some of them 
 being removed by sudden death in an exemplary manner, and 
 the priests, George Meldrum, John Menzies and William Mit- 
 chell, one of them by death and the other two by law, deprived 
 of their power and silenced from preaching; the lord of Hudda, 
 who had threatened by his own authority to pull down their 
 meeting-house, turned out of his office of chancellorship; and 
 James Sharp, the Bishop of St. Andrews, so called, whom the 
 magistrates of Aberdeen made use of as their principal instru- 
 ment, by his power in council, to crush the Quakers and sup- 
 press their meetings, inhumanly and barbarously murdered by 
 some wicked Presbyterians, who waylaid him as he passed by 
 in his coach and six, and assassinated- him, calling him an 
 apostate, a betrayer and a persecutor. 
 
 This remarkable concurrence of so many unusual and ex- 
 traordinary events which befell the principal instruments of 
 their sufferings, was observed and acknowledged by those who 
 in Christian constancy and patience under oppression, quietly 
 expected the Lord's appointed time for their deliverance, as 
 manifest tokens of his displeasure revealed against their op- 
 posers, and gradually tending to restrain the remainder of 
 men's wrath against the innocent sufferers, and in due season 
 to obtain their relief, which was shortly after effected. 
 
 Robert Widders was one who suffered much on account of 
 Ws religious principles. Thomas Camm says of him: 
 
 I never saw him in the least dejected nor concerned, when 
 Ms cattle, corn and household goods were by wholesale swept 
 away. But he was one tliat knew well for what he suffered, 
 who enjoyed the sweetness of an eternal reward, in heavenly 
 treasure an hundred-fold here, together with the evidence of 
 a crown in eternity. Thus, Robert Widders had learned to 
 be cheerful and content in the want, as in the abounding of 
 those outward things with which he had been largely endowed, 
 and could, like upright Job, bless God who gave, and who per- 
 mitted them to be taken away. Frequently, when conversing 
 respecting other Friend's trials, he would say: " It is well with 
 all those that suffer for the cause of Truth; they are blessed, 
 they enjoy peace. There is nothing that hath come, but there • 
 
168 INCIDENTS CONCERNING THE 
 
 hath been need for it, and a service in it; for all our sufferings 
 work together for our good and the glory of God; and the re- 
 mainder of wrath will be restrained." During the illness which 
 immediately preceded his death, he was resigned to the will 
 of God, and dwelt on the Lord's mercies to his church, say- 
 ing, in the language of the prophet: " The Lord shall comfort 
 Zion; He will comfort all her waste places; He will make her 
 wilderness like Eden, and her desert as the garden of the Lord; 
 joy and gladness shall be found therein, thanksgiving and the 
 ■voice of melody." 
 
 A large number of Friends being confined in Newgate, in 
 Bristol, felt their mijids drawn to address an epistle to their 
 brethren at their approaching Yearly Meeting in London, from 
 which the following is taken, dated seventeenth of the Third 
 Month, 1684: 
 
 The time being near when Friends may be together, we 
 thought it might not be unwelcome to you to hear from us. 
 The Friends who have been long prisoners at Bridewell, the 
 keeper removed hither on the second instant, so that the num- 
 ber in this jail is above one hundred, crowded in dark, damp, 
 dungeon-like holes, many in a place called "Paul's," where 
 never any before were put to lodge that we heard of. These 
 things cry aloud, but many hearts are hard, and those who 
 might remedy, will not regard, but impute it wholly to our 
 fault. We mention these things to inform how we are, rather 
 than to complain. Indeed, God hath been so good to us, and 
 still is so, that it doth outbalance all these light aiflictions. 
 He hath given health, and preserved it in several appearances 
 of very great danger, which mercy is even to a wonder. He 
 hath given comfort, content, unity, peace and love amongst 
 us greatly, and by his fatherly care, hath so provided always 
 for- us, that we have had no want. For all which mercies we 
 desire you with us to praise the Lord, and to pray unto Him 
 for us here, that God would forever keep us in faithfulness to 
 Him, that we may become even as monuments of his mercy, 
 that He who alone is worthy, who is all, and doth all, may 
 have all the honor, praise and renown, now, henceforth, and 
 • forevermore. 
 
SOCIETY OF FRIENDS. 169 
 
 Within this week we are pulled and haled out, and not suf- 
 fered to meet together, the keeper saying he has orders for it 
 from his masters, and so are thrust and locked in several 
 places in heaps. But in this is our rejoicing, that they can- 
 not keep God from us, by whose power we are kept in patience 
 to suffer these things from the hands of men to whom we never 
 did any harm, to whom God grant repentance before his anger 
 breaks forth in an overflowing scourge, and there be no rem- 
 edy. Blessed be God, we are well, and our love is to all our 
 dear friends in the holy Truth of God, whose lives, liberty and 
 peace, we pray God preserve. In your approaches to the throne 
 of grace, forget us not; that is the greatest good we can do 
 one another, who have none in heaven but the Lord, nor de- 
 sire any on earth but Him only. 
 
 These Friends were kept prisoners in Bristol another year, 
 and when the Yearly Meeting in London -was drawing on, they 
 again addressed them in the Fourth Month, 1685: 
 
 Dear friends and brethren. This being the season wherein 
 you may be glad to hear from one another as fellow-members 
 of that living body of which Christ Jesus is Head, we thought 
 you might hear from us, who, though still in bonds, yet in 
 good satisfaction, knowing affliction is that in which all the 
 righteous in all ages ever past to God's heavenly kingdom. 
 
 Elizabeth Stirredge, with some other Friends, were taken 
 from their meeting-house, after their persecutors had put 
 faggots at the door, and threatened to burn it, and then com- 
 mitted to Ilchester Jail. It was a most dismal place, where 
 they had nothing to sit or lie upon, but the damp, cold ground. 
 In this comfortless condition, some of their Friends, prisoners 
 in an adjoining room, put through the grates four dust or 
 chaff pillows, two blankets, and a little straw, whereon they 
 laid down, like a flock of sheep in a pen. It was in a very 
 cold winter, but most of them took their rest sweetly. When 
 they laid down, Elizabeth. Stirredge says, this consideration 
 came into her heart: "Lord, thou knowest for what we are 
 
170 INCIDENTS CONCERNING THE 
 
 exposed to this hardship; it is because we cannot betray our 
 testimony, nor wrong our conscience, nor deal treacherously 
 with our souls. Lord, be thou our comfort in this needful 
 time; for it is thy presence makes hard things easy, and bit- 
 ter things sweet; and thou hast sweetened the waters of a 
 bitter cup. Oh, thou, Physician of value, who can strengthen 
 both soul and body, be with us this night, and all the nights 
 and days that we have to live in this world." Her heart was 
 then filled with the Lord's mercy and comfortable presence, 
 insomuch that she could have sung aloud of his goodness, and 
 blessings bestowed upon them, but looking over her fellow- 
 prisoners, and seeing them asleep, she forebore. 
 
 Many people came to the prison door in the morning, to 
 see how many of them were dead from their hard fare; some 
 said they were sure that she was dead, for she looked as if 
 she would not live until the morning. Finding them all well, 
 they confessed and said: " Surely we were the people of God, 
 if there were any." It being First-day, they had a meeting 
 in the prison, to which many Friends came, and the presence 
 of the Lord was with them, and filled their hearts with joy 
 and gladness. Elizabeth Stirredge says: " I was constrained 
 to praise the Lord, and magnify his power, and to testify in 
 the hearing of many, that we were so far from repenting of 
 our coming there, that we had great cause to give glory, honor 
 and praises to the Lord God of heaven and earth, because He 
 had found us worthy to suffer for his name and Truth. His 
 presence was with us, and sanctified our aflSictions, and made 
 the prison like a palace to us; and we would not change our 
 state for all the glory of the world, if it were proffered unto 
 us." 
 
 Some years previous to this imprisonment, when persecu- 
 tion was severe, and they were turned out of their meeting- 
 house, many who became weary with standing in the street, 
 
SOCIETY OF FRIENDS. 171 
 
 consulted about meeting in private, and told those who could 
 not conform to their proposal, that if they would come and 
 meet with John Story and some others in private, they might 
 sit together in quietness, and wait upon the Lord, and enjoy 
 the benefit of meeting, which would be better than standing 
 in the street, to be hurried and thronged together, and had 
 hardly any time to wait upon the Lord. But Elizabeth Stir- 
 redge and others, could not join this human policy to escape 
 suffering, but believed it to be their duty to support their 
 testimony for the Truth, in the face of their bitter enemies; 
 and John Story and his adherents parted from them, and left 
 them, as it were in the open field to endure reproach. Their 
 persecutors said: "Here are the fools, the wise men are gone. 
 ■They have more wit than to meet so near the justice's house, 
 to aggravate him and ruin themselves; do you think to stand 
 against all the powers of the earth? A company of silly fools!" 
 If any should say, was this a discouragement to you, Elizabeth 
 Stirredge answers: "No; our fear and zeal towards God was 
 increased; and I can say to the praise and honor of his ever- 
 lasting name, my cries and supplications ascended night and 
 day unto Him, for strength to stand in my lot and testimony, 
 and that I might be able to hold out to the end. And forever 
 blessed be the Lord, He strengthened my weakness, and made 
 the weak as strong as David, and afforded his living presence 
 amongst us, to our great comfort." 
 
 When George Whitehead was imprisoned at Bury, St. Ed- 
 monds in 1655, the jailor treated him and his friends with 
 great cruelty, because they would not buy beer of him. 
 
 Yet, in the midst of these atrocities, the spirits of the suf- 
 ferers were exalted by the sustaining power of God, and en- 
 abled to soar above that region in which the persecution of 
 men or devils had power to operate. On one occasion, George 
 Whitehead, with three more Friends, were put into a dungeon, 
 
172 INCIDENTS CONCERNING THE 
 
 four yards under ground, by this inhuman jailor and his turn- 
 key, because they would not desist from crying against the 
 wickedness that surrounded them. He describes the place 
 by saying: 
 
 It was very dark, and but a little compass at the bottom, 
 and in the midst thereof an iron grate, with bars above a foot 
 distant from each other, and under the same, a pit or hole, 
 we knew not how deep; but being warned thereof by a woman 
 that saw us put down, and pitied us, we kept near the sides of 
 the dungeon, that we might not fall into the said pit, and 
 there we were detained near four hours, singing praises to 
 the Lord our God, in the sweet enjoyment, and living sense 
 of his glorious presence, being nothing terrified nor dismayed 
 at their cruelties; but cheerfully resigned in the will of the 
 Lord, to suffer for his name and Truth's sake. 
 
 " I am still truly humbled and thankful," says George White- 
 head, when many years afterwards he reverted to these fiery 
 trials: "I am still truly humbled and thankful to the Lord 
 our God, in remembrance of his great kindness to us, how 
 wonderfully he supported and comforted us through and over 
 all these our tribulations, strait confinement and ill usage, and 
 preserved us in bodily health." And speaking of the painful- 
 ness of the circumstances which attended their imprisonment, 
 in regard to the filth and abominations of the place in which 
 they were kept, yet, says he: " The Lord by his power so sanc- 
 tified the confinement to me, that I had great peace, com- 
 fort and sweet solace; and was sometimes transported and 
 wrapt up in spirit, as if in a pleasant field, having the fra- 
 grant scent and sweet smell of flowers, and things growing 
 therein." 
 
 He says that the happiness enjoyed by him and his com- 
 panions, surprised the prisoners. Speaking of the merciful 
 support and consolations of God, " in the comfortable enjoy- 
 ment of his glorious Divine power and presence," he remarks, 
 "Several of us have often been made to sing aloud in praise 
 to his glorious name; yea, his high praises have been in our 
 mouths, oftentimes to the great amazement and astonishment 
 of the malefactors shut up in the same ward with us. When 
 
SOCIETY OP FRIENDS. 173 
 
 walking therein, our hearts have been lifted up in living praises 
 to the Lord, often for several hours together, with voices of 
 melody. 0, the sweet presence and power of the Lord our 
 God; how precious to be enjoyed, in prisons and dungeons! 
 0, my soul, still bless thou the Lord, and forever praise his 
 excellent name, for the true, inward sense and ' experience 
 thou hast often, and long had, and still hast, of his Divine 
 power, and unspeakable goodness! Glory and dominion be to 
 our God, and to the Lamb that sits upon the throne forever 
 and ever!" 
 
 William Leddra, the day before he was executed in New 
 England, wrote to his friends a letter, in which he says: "The 
 sweet influences of the morning star, like a flood distilling 
 into my innocent habitation, hath so filled me with the joy of 
 the Lord in the beauty of holiness, that my spirit is as if it 
 did not inhabit a tabernacle of clay, but is wholly swallowed up 
 in the bosom of eternity, from whence it had its being." 
 
 Well might he exclaim, under such a glorious experience: 
 " What can the wrath and spirit of man, that lusteth to envy; 
 aggravated by the heat and strength of the king of the locusts, 
 which came out of the pit, do unto one that is hid in the secret 
 places of the Almighty? or unto them that are gathered under 
 the healing wings of the Prince of Peace? under whose armor 
 of light they shall be able to stand in the day of trial." 
 
 A similar feeling animated the fathers in the church who 
 were concerned to advise and comfort their younger Friends 
 when under trial. Thomas Ellwood was carried a prisoner to 
 Oxford, and there he received a loving epistle from his dear 
 friend Isaac Penington, who thus saluted him : 
 
 Great hath been the Lord's goodness to thee, in calling thee 
 out of that path of vanity and death, wherein thou wast run- 
 ning towards destruction, to give thee a living name and an 
 inheritance of life among his people; which certainly will be 
 the end of thy faith in Him, and obedience to Him. And let it 
 
174 INCIDENTS CONCERNING THE 
 
 not be a light thing in thine eyes, that He now accounteth thee 
 worthy to suffer among his choice lambs, that he might make 
 thy crown weightier, and thy inheritance the fuller. 0, that 
 that eye and heart may be kept open in thee, which know the 
 value of these things! and that thou mayst be kept close to 
 the feeling of the life, that thou mayst be fresh in thy spirit 
 in the midst of thy sufferings, and mayest reap the benefit of 
 them; finding that pared off thereby, which hindreth the bub- 
 blings of the everlasting spring, and maketh unfit for the 
 breaking forth and enjoyment of the pure power! This is the 
 brief salutation of my dear love to thee, which desireth thy 
 strength and settlement in the power, and the utter weaken- 
 ing of thee as to self. My dear love is to thee. 
 
 So also George Pox in a letter addressed to Friends in Ire- 
 land, who had been under great sufferings, tells them that "the 
 Lord " Is able to preserve and keep you, and to save to the ut- 
 termost, and none can hurt so much as an hair of your heads, 
 except He suffer it to try you, for he upholds all things in 
 heaven and earth." 
 
 Edward Burrough also issued a letter of encouragement to 
 those who were imprisoned or otherwise persecuted, in which 
 he says: 
 
 It is true the gates of hell at this time seem to be open 
 against us, and we are a people like to be swallowed up of our 
 enemies, and floods of wickedness seem to overflow, and the 
 waves of the great sea seem to be void of mercy, and the hope 
 of our adversaries is to extinguish us from being a people, and 
 to destroy us from the face of the earth ; and the hands of our 
 persecutors are highly exalted at this day, as though all that 
 we have done for the Lord, by our labors and travels should 
 now be made of none effect. 
 
 Well, dear brethren, though it be thus, yet our God can de- 
 liver us, and confound our adversaries ; and we can appeal unto 
 our God, and can spread our cause before Him; and He knows 
 that our sufferings and our afflictions are altogether unjust, 
 and unequal, and unrighteous, and that our persecutors do af- 
 flict us out of their envy, and without any just cause adminis- 
 
SOCIETY OF FRIENDS. 175 
 
 tered unto them by us ; our God knows it, angels and saints know- 
 it, that we are at this day a persecuted people, for religion's 
 sake ; and this our present affliction is not any just punishment, 
 either from the justice of God, or the justice of men. 
 
 Their confidence in the Divine power to deliver them and con- 
 found their adversaries, was not misplaced. Although judges 
 and magistrates, bishops and clergy, exerted themselves to root 
 out the Quakers ; and numbers of unprincipled, lying informers, 
 were encouraged to make a prey of the Quakers; yet, by their 
 constancy in acting and suffering, they wearied out the most 
 determined hostility; till at length even their bitterest ene- 
 mies became tired of their own fruitless efforts to repress them 
 and to counteract the dissemination of their religious tenets. 
 And notwithstanding the iron hand of tyranny and persecution 
 was long stretched forth against this people with relentless 
 severity, they bore its inflictions with a meekness, patience 
 and fortitude which nothing could subdue; their hearts being 
 so powerfully influenced by the love of God, that they were 
 made willing to part with all things, even with life itself, for 
 his name's sake. 
 
 Not only did the Quakers weary out opposition, but their 
 Christian conduct and patience under suffering, not unfre- 
 quently led to the conversion of soldiers, constables, gaolers, 
 and even of informers, who were the instruments of carrying 
 the cruel laws into effect. Their exemplary conduct in private 
 life also won over many to the consideration and adoption of 
 their principles; so that during the whole reign of Charles II., 
 in which, Avith a few intervals, a heavy persecution prevailed, 
 the numbers of the Quakers increased greatly. 
 
 Christopher Story, after relating the efforts that were made 
 in the part of England where he resided, for about three years, 
 to breakup our meetings, impoverish our families and imprison 
 our bodies, adds: "And yet I can say all things wrought to- 
 
176 INCIDENTS CONCERNING THE 
 
 gether for good to them that loved God ; for in this time of 
 persecution we lost but one man, and several were added, and 
 we had glorious meetings." 
 
 In a hot time of persecution, Francis Howgill gave forth a 
 paper for the encouragement of his friends, in which he de- 
 clared what it had pleased God to reveal to him when his spirit 
 was waiting on the Lord: "Though the powers of darkness 
 and hell combine against this people, and the jaws of death 
 open its mouth, yet I will deliver them and lead them through 
 all; I will confound their enemies; I will take their enemies; 
 I will hurl them hither and thither, as stones hurled in a sling." 
 
 The predictions of the prophet Isaiah seem to have been 
 fulfilled in the experience of our early Friends: "The Lord 
 God will help me ; therefore shall I not be confounded ; there- 
 fore have I set my face like a flint, and I know that I shall 
 not be ashamed." 
 
 The prediction of Francis Howgill that the Lord would con- 
 found the enemies of his people, was often fulfilled in particular 
 cases, as well as in a general way. One colonel Robinson, a 
 severe persecutor, sent to a neighboring justice, desiring that 
 he would go with him a " fanatic-hunting" (meaning the dis- 
 turbing of Quaker meetings). On the day he intended to go, 
 he went into a field where his bull was kept, and having for- 
 merly accustomed himself to play with the animal, he began 
 to f eiice at him with his staff, as he used to do. But the bull 
 ran at him fiercely, struck his horn into his thigh, and threw 
 him over his back. When he came to the ground, the bull con- 
 tinued to gore him, and the men were forced to bring mastiff 
 dogs to beat him off. Robinson was taken up and carried 
 home, but was so grievously wounded that he died soon after. 
 It was a sad circumstance that he should be cut off while har- 
 boring such a malicious intent as that of persecuting his sober 
 neighbors. 
 
SOCIETY OF FRIENDS. 177 
 
 Francis Howgill died in prison, where he spent much time, 
 for his faithfulness to his God. During his sickness he was 
 often heard to say that he was content to die, that he was 
 ready, and that he praised God for the sweet enjoyments and 
 refreshments he had received in his prison-house beds. 
 
 Some Friends who were imprisoned at Montrose, in Scot- 
 land, addressed a remonstrance to the magistrates, in which 
 they say: " As for us, we are well contented to stay here, 
 until the due time of our deliverance come, and our expecta- 
 tions (be it known to you) are neither from the hills nor from 
 the mountains, but from God alone. Our case is committed to 
 Him who judges righteously! We are, as regards our testi- 
 mony, and for its sake, well contented, well pleased, well sat- 
 isfied to be here; our bonds are not grievous to us; glory to 
 the Lord forever! who hath not been, who is not wanting to 
 us." 
 
 It is recorded by that able minister of Christ Jesus, John 
 Burnyeat, who died in 1691, that the Lord's condescending good- 
 ness and mercy was very great to Friends, and to the meet- 
 ings of Friends in that day; which would be so no less to us, 
 were we as inward and diligent in seeking after Him and his 
 life-giving presence, whose hand is not shortened, nor his 
 mercy withdrawn, but who is the same yesterday, to-day and 
 forever. John Burnyeat writes: 
 
 0, the joy, the pleasure and the great delight that our hearts 
 were overcome with many times in our reverent and holy as- 
 semblies! How were our hearts melted as wax, and our souls 
 poured out as water before the Lord, and our spirits as oil, 
 frankincense and myrrh, offered up unto the Lord as sweet 
 incense, when not a word outwardly in our assemblies has been 
 uttered! Then did the Lord delight to come down into his 
 garden and walk in the midst of the bed of spices; and he 
 caused the north wind to awake, and the south wind to blow 
 upon his garden, and the pleasant showers to descend for the 
 12 
 
178 INCIDENTS CONCERNING THE 
 
 refreshing of his tender plants, that they might grow more 
 and more. 
 
 George Whitehead records in his Memoirs: I remember in 
 those days, Friends in the west part of Cumberland kept their 
 meetings without doors, at a place on the common called 
 Pardsay Cragg, not then having convenient house room to 
 contain the meetings. It was very cold, stormy, snowy, and 
 sleety weather, at one of the meetings which I had there on 
 the said Cragg; but as there are several sides of it, where 
 sheep may shelter from the wind and storm, so Friends com- 
 monly took the same advantage to meet on the calmest side. 
 And truly several good and blessed meetings I had at the said 
 Pardsay Cragg, without doors, both in the winter and summer 
 times, and some within doors, since our friends got a meet- 
 ing-house built there. 
 
 Likewise our friends of Strickland and Shapp, and that side 
 of Westmoreland, kept their meetings for some years on the 
 common, both winter and summer, until they got a meeting- 
 house built at Great Strickland. Our friends in those north- 
 ern counties were greatly enabled to bear the cold and all 
 sorts of weather, when they had their meetings on the com- 
 mons and mountainous places, for several years at first. It 
 rained most of the time at some meetings, and we have been 
 very much wet; yet I do not remember that ever I got any 
 hurt thereby, the Lord so preserved and defended us by his 
 power; blessed be his name, who enabled me and many others 
 to stand and to bear divers kinds of storms and winds. 
 
 Much of the suffering inflicted on Friends in their early 
 days, had been on old acts made for the suppression of popery 
 and other purposes, which were most unjustly and cruelly 
 wrested from their original intent, and used to persecute a 
 harmless people, who had become obnoxious to the intolerant 
 spirit of the age. The parliament which had assembled under 
 the authority of Charles II. seemed to be animated with a 
 furious zeal for episcopacy, in which political feeling had pro- 
 bably a greater share than any regard for religion. An act 
 
SOCIETY OF FRIENDS. 17& 
 
 was passed inflicting penalties on those who attended any 
 meetings for worship other than those held in conformity to 
 the usages of the established church of England, and for the 
 third conviction under it the punishment of banishment for 
 seven years to the American provinces was the penalty at- 
 tached. The proceedings under this act show in a remark- 
 able manner how the Lord's protecting care was extended to 
 his people, and how vain are the efforts of wicked men to 
 thwart his will. 
 
 Other dissenters generally succumbed to the violence of the 
 party now in power, and either gave up their meetings alto- 
 gether, or resorted to subterfuges to escape detection and 
 conviction, or fully conformed to the forms required by law. 
 But it was not so with Friends, who stood boldly forth in the 
 avowal and practice of their religion, and braved all that the 
 wrath of man could accomplish, to maintain a conscience void 
 •of offence toward God and man. 
 
 In the Eighth Month of 1664, eight Friends were tried at 
 Hertford, before judge Bridgman, under this act. The wit- 
 nesses gave in evidence that theyfound these persons at cer- 
 tain times and places assembled (this being the third time), 
 above five together, under color and pretence of religion, but 
 admitted that they neither heard them speak any words, nor 
 saw them do any thing at their meetings but sit still. 
 
 The grand jury, supposing that no law could be intended to 
 punish men for simply meeting together and sitting still, 
 nothing being said, or apparently done, returned the bill 
 ignoramus. But in those days, it appeared to be the intent 
 of the judges — who held their appointment direct from the 
 crown, and were liable to be dismissed at its pleasure — to 
 <5arry out the wishes of the party in power, rather than to 
 administei* justice, and hence judge Bridgman angrily repri- 
 manded the jury for their course: "My masters (said he) 
 
180 INCIDENTS CONCERNING THE 
 
 what do you mean to do? Will you make a nose of wax of 
 the law, and suffer the law to be baffled? Those who think to 
 deceive the law, the law will deceive them. Why do ye not 
 find the bill?" In our day and country, no judge would dare 
 address a grand jury thus, for not finding a true bill against 
 those whom they believed to be guilty of no crime; but the 
 claims of justice and equity were but little regarded then, es- 
 pecially when dealing with the hated Quakers. The jury, act- 
 ing under the dictation of the court again took up the case, 
 and to the gratification of the judge, found a true bill. 
 
 Four of the prisoners were then arraigned at the bar, who 
 pleaded " Not guilty," saying, " they had not transgressed any 
 just law," upon which the judge replied: " But you have trans- 
 gressed this law (having the act in his hand) and you have 
 already been twice convicted. If you be now again found 
 guilty, I must pass sentence of transportation upon you; but 
 if you will promise to go no more to any such meetings, I will 
 acquit you for what is past: what say you? this favor you 
 may receive before the jury be charged with you. Will ye 
 promise to meet no more?" The four answered with one ac- 
 cord, " We can make no such promise." 
 
 The jury being sworn, the former evidence was repeated 
 before them, and the judge gave them his charge, in which 
 he told them: "Ye are not to expect a plain punctual evi- 
 dence against them for anything they said or did at their 
 meeting, for dumb men may speak to one another, so as they 
 may* understand each other by signs: and they themselves say 
 that the worship of God is inward in the spirit, and that they 
 can discern spirits, and know one another in spirit. So that 
 if you find or believe in your heart that they were in the meet- 
 ing under color of religion in their way, though they sat still 
 only, it was an unlawful meeting; and their use and practice 
 not according to the liturgy of the church of England; for 
 
SOCIETY OF FRIENDS. 181 
 
 it. allows and commands when people meet together in the 
 ■church, that Divine service shall be read," etc. Under such 
 instructions the jury were not long in bringing in a verdict 
 ■of guilty. 
 
 The names of the four prisoners being called the judge 
 asked them, " What can ye say for yourselves that judgment 
 ■of transportation should not pass, or be given against you?" 
 They replied: "We g,re innocent, and have transgressed no 
 just law; if we must have that sentence, we give up our 
 bodies freely into the hands of the Lord; the will of the Lord 
 be done." Have ye nothing more to say? said the judge. 
 " Nothing but that we are innocent, we havewronged no man," 
 replied the prisoners. " Then hearken to your sentence," said 
 the judge. " Ye shall be transported beyond the seas, to the 
 island of Barbadoes, there to remain seven years." 
 
 In "Besse's Sufferings of Friends," it is stated that the 
 jailor at Hertford, acting, it seems, under the order of the 
 sheriff, made a contract with a master of a vessel to carry 
 seven Friends, who were prisoners, to the West Indies. Vari- 
 ous difficulties occurred previous to their being delivered on 
 board the vessel ; and when at length they were brought to 
 the ship, the master gave them permission under his hand to 
 go ashore, and to return again when he should require them. 
 
 On the first of October, [Eighth Month — the month in which 
 the above letter is dated], the master sent for them to come 
 on board,, which they did; and the ship sailed down the river as 
 far as the Red-house near Deptford; when a sudden turn of the 
 wind drove her back to Limehouse, where the prisoners were 
 again set ashore. On the sixth, the ship again weighed an- 
 chor with wind and tide fair; — yet could not the seamen, with 
 their utmost application, make this ship sail, but they were 
 obliged to anchor again about a stone's cast from the place 
 they lay at before; so that some of the mariners were amazed, 
 and said, " We shall never get out of England, while these men 
 
182 INCIDENTS CONCERNING THE 
 
 are on board!" So they set them ashore the third time. On 
 the eighth, they sailed again, and went down to Greenwich; 
 when a sudden storm obliged them to cast anchor again to 
 secure the ship, and the prisoners were sent on shore the 
 fourth time. On the tenth, they were ordered on board the 
 fifth time, and sailed again; when the ship was with much ado 
 kept from running aground: they [however] set the prisoners 
 ashore again at Bmckwall, and she went down the same tide 
 to Gravesend. Thither the prisoners followed, and by the 
 master's order some tarried there, and others came back to 
 London, till the twenty-eighth; when they were ordered aboard 
 a sixth time, and the ship sailed that night to Leigh Road, 
 where they cast anchor; but before morning the wind turned 
 strong against them, so that they lay there two days and three 
 nights. On the thirty-first, they sailed to the North Foreland, 
 and cast anchor again till the next day. At night the master 
 set them ashore, and directed them to Deal, where he met 
 them altogether; and before several witnesses declared, that 
 though they had followed the ship so long, yet he was resolv- 
 ed not to carry them, and gave them a certificate in writing 
 as follows: 
 
 "Whereas, there were seven men, called Quakers, brought 
 on board my ship, called the Anne, of London, by William Ed- 
 monds, gaoler of Hertford, viz : Nich. Lucas, Henry Feast, 
 Henry Marshall, Francis Pryor, John Blendall, Jeremiah Heme 
 and Samuel Traherne, all of which have continued waiting upon 
 my ship from London to Deal, from the 14th day of Septem- 
 ber last till this day; and I seeing Providence hath much 
 crossed me hitherto, whereby I perceive that the hand of the 
 Lord is against me, that I dare not proceed on my voyage to 
 carry them, they being innocent persons, and no crime signi- 
 fied against them worthy of banishment; and that there is a 
 law in force that no Englishman shall be carried out of his 
 native country against his will; and also my men refuse to go 
 the voyage, if I carry them, which will be much to my hind- 
 rance, men being very scarce by reason of the long press. 
 For these reasons, therefore, and many more, I will not carry 
 them. These are, therefore, to certify any person or persons 
 that shall question them: that they did not make an escape. 
 
SOCIETY OF FRIENDS. 183 
 
 but I put them on shore again to go whither they please. All 
 this is certified under my hand, this tenth of November, 1664." 
 [Witnessed by four persons]. 
 
 Thomas May. 
 
 Being thus set at liberty, they returned to London, and 
 then to their own homes ; and they sent a letter to the king and 
 council, stating the circumstance, and accompanied it with a 
 copy of the ship-master's certificate. This letter being read 
 at the council board produced an order; which, after setting 
 forth the fact of their having been put on board the aforesaid 
 ship, pursuant to their sentence of transportation, and having 
 been by the master set ashore at the Downs, "Leaving them 
 at liberty to go whither they please; and it appearing to be 
 matter of contrivance and design between the said master and 
 the persons before mentioned;" it was ordered that the high 
 sheriff do again apprehend and secure them, "until means of 
 transporting them can be made by some shipping bound unto 
 those parts." 
 
 By this order they were again committed to prison, and re- 
 mained there seven years, until discharged by the king's proc- 
 lamation.— " Besse's Sufferings," Vol. I. p. 246-248. 
 
 A letter from Ellis Hookes, who acted as a recording clerk 
 for Friends, to Margaret Fell, says: 
 
 At Hicks's Hall, four women were sentenced to eleven 
 months' imprisonment or £40 fine, having husbands; about 
 twelve or thirteen men and women were sentenced to be trans- 
 ported to any of the foreign plantations: — and at the Old 
 Bailey about forty-six Friends were called, and sixteen of them 
 would not answer them (not guilty) according to their form, 
 and so yesterday were sentenced by the recorder; — those that 
 had husbands, to Bridewell for twelve months or £20 fine, and 
 the men were sentenced to Barbadoes, and the women-maids 
 to Jamaica. About sixteen last Seventh-day pleaded, and were 
 tried by a jury, which jury were twice sent out, not agreeing 
 in their verdict: the judges (Hide and Keeling) talked much 
 to them; but at last they could not agree, six of them stand- 
 ing very much for Friends. Some of them pleaded notably 
 
184 INCIDENTS CONCERNING THE 
 
 on the behalf of Friends, and said, they did not deny but that 
 they were guilty of meeting at the Bull and Mouth; but they 
 said, they were not guilty of the fact charged against them, 
 viz: that it was a seditious meeting; and one of the jury said: 
 the witnesses were not competent persons (being common 
 drunkards) to swear against honest men. So the judges were 
 very angry with them, and bound them in £100 bond a-piece 
 to answer it at the king's bench bar. The four gaolers at 
 Newgate were all the witnesses that came in against Friends, 
 [also] one of the marshal's men." 
 
 At one time in 1665 there remained in Newgate prison more 
 than one hundred and twenty persons under sentence of trans- 
 portation, whom the sheriffs knew not how to get rid of; for 
 the masters of ships, persuaded of the men's innocence, gen- 
 erally refused to carry them, and the increasing pestilence 
 confirmed them in their refusal, it being esteemed by them 
 and many others as a judgment on the nation for its perse- 
 cuting laws. To remedy this, an order was made that no 
 merchant-man should go down the river without a pass from 
 the admiral, and this would be given to no master going to 
 the West Indies, but on condition of his engaging to carry 
 some Quakers. Remonstrances were vain. At length the 
 'sheriff found a man named Fudge, who agreed to carry the 
 prisoners to Jamaica, and in pursuance thereof, fifty-five were 
 taken out of Newgate, put in a barge, and carried down the 
 river to his ship, lying a little below Greenwich. When they 
 came to the ship's side, the master being absent, the seamen 
 refused to assist in forcing them on board, and the prisoners 
 were unwilling to be active in their o\vn transportation. The 
 turnkey and oflacers used high words to the seamen, insisting 
 that the prisoners were the king's goods, and that they ought 
 to be assisted in putting them on board. The commander of 
 the soldiers called to the seamen to assist, but few of them 
 regarded. Then the soldiers in the barge laid hold on the 
 
SOCIETY OP FRIENDS. 185 
 
 prisoners, dragging some, kicking and punching others, heav- 
 ing many by the legs and arms, and in this manner got them all 
 on board in about an hour's time, being thirty-seven men and 
 eighteen women. 
 
 On board, the men were all thronged together between decks, 
 where they could not stand upright. The master of the ship 
 being in the meantime arrested for debt, and cast into prison, 
 the ship was detained so long in the river, that it was about 
 seven months before they reached the Land's End; and in the 
 intermediate time, the pestilence breaking out in the ship, car- 
 ried off twenty-seven of the prisoners. At last, another mas- 
 ter being procured, the vessel sailed from Plymouth, and was 
 the next day taken by a Dutch privateer off the Land's End, and 
 carried to Haven in North Holland. When the commissioners 
 of admiralty there understood that they would not be ex- 
 changed as prisoners of war, they set them at liberty, and 
 gave them a passport and certificate : "That they had not made 
 their escape, but were sent back by them." From Haven they 
 made their way to Amsterdam, where they met with a kind 
 reception from their friends, who provided them with lodging 
 and clothes, their own having been mostly taken from them 
 by the privateer's crew. Prom hence they all returned to 
 England, except one, who being a foreigner, stayed in Holland. 
 By these means the exiles were delivered, and the design of 
 the persecutors was frustrated by the ordering hand of Divine 
 Providence. 
 
 Friends were not deficient in showing the authorities the 
 evil of their actions, and in informing them of the evils that 
 would come upon those who were guilty of such cruelties. The 
 plain and fearless manner in which they plead with their rulers 
 is well shown in an address by William Bayley (one of their 
 preachers), to the king and parliament. He tells them that 
 to persecute and aiflict an innocent and harmless people, was 
 
186 INCIDENTS CONCERNING THE 
 
 not the end for which the Lord permitted them to occupy the 
 seat of government — that they had committed their cause to 
 the Lord, and that no weapon formed against them should ever 
 prosper. He tells them that the innocent blood of the suffer- 
 ers shall be required at their hands, and reminds them of the 
 saying of Christ, that it were better a millstone be hanged 
 about a man's necl: and he drowned in the depth of the sea, 
 than that he should offend one of the little ones that believe 
 in Him. In parts of his appeal he speaks with the authority 
 of one of the ancient prophets of Israel: " Thus saith the Lord 
 God, that made heaven and earth. Let my innocent people alone 
 and touch them not any more as ye have done; for they are 
 mine, and I have called them, and chosen them and redeemed 
 them. I will preserve them and deliver them. I will rebuke 
 kings and rulers for their sakes." 
 
 After Charles the Second had ascended the throne, from 
 which his father had been driven by his exasperated subjects, 
 and made to pay the penalty of death for his assumption of un- 
 lawful power, he seemed disposed partially to f uMl the promise 
 made by him at Breda, of " liberty of conscience." Richard 
 Hubberthorn, having obtained an interview with him, Charles 
 said to him: "None should molest Friends, so long as they 
 lived peaceably," promising this on the word of a king, and 
 telling him Friends might make use of his promise; and upon 
 the intercession of several Friends, but more especially at the 
 solicitation of Margaret Fell, he set at liberty about seven hun- 
 dred Friends, who had long been suffering in prison, under 
 various frivolous charges, during the protectorship of Oliver 
 Cromwell and his son Richard. 
 
 The parliament, freed for a short time in some measure from 
 the malevolent instigations of the clergy, also manifested a 
 disposition to listen to the voice of truth and justice, and ad- 
 mitted some of the despised Quakers to appear in the house 
 
SOCIETY OF FRIENDS. 187 
 
 of lords, and set forth the reasons why they could not frequent 
 the places of the national worship, pay tythes to the priests, 
 nor take an. oath. They were heard with attention and modera- 
 tion, and the work of securing their rights advanced so far that 
 an order was drawn up for permitting the Society the free ex- 
 ercise of their worship, and only wanted the royal signature to 
 make it a law. This was in the year 1660, seventeen years 
 after George Fox had been first sent forth, and there was a 
 reasonable ground to believe that the cruel sufferings to which 
 Friends had been subjected since he first began to promulgate 
 their faith, would be materially mitigated, if not altogether 
 stopped. 
 
 King Charles, though a dissolute, was a kind-hearted man, 
 and some of the royalists, knowing that several of the predic- 
 tions of the Quakers concerning the downfall of the common- 
 wealth, and the miserable end of their persecutors under it, 
 had been strikingly fulfilled, entertained so strong a feeling of 
 respect for their religious character, as to have addressed to 
 them several queries, as to the king's right to the crown, and 
 their sense as to his reign and government being blessed, and 
 established. These queries had been answered by Edward 
 Burrough, who, among other things, sought to impress the 
 court and men in power with a conviction, that the reign and 
 government would be blessed or not, according as it avoided 
 the evil courses that had brought the reign of Charles' father 
 to a bloody end, and destroyed the commonwealth, especially 
 persecuting for conscience' sake. This, with the unexception- 
 able lives and patient endurance of Friends, had undoubtedly 
 made not a little impression, and all dissenters waited in ex- 
 pectation of an act securing liberty of conscience. 
 
 During this interval of repose, the meetings of Friends in- 
 creased greatly, many resorting to them in search of the Truth, 
 and some out of curiosity, and great convincements took place. 
 
188 INCIDENTS CONCERNING THE 
 
 SO that the number of members was largely increased. George 
 Fox says: "The everlasting power of the Lord was over all, 
 and his blessed truth, life and light shined over the nation, and 
 great and glorious meetings we had and very quiet; and many 
 flocked unto the Truth." 
 
 But the time for a permanent release from persecution had 
 not yet arrived, and a pretext was soon found for commencing 
 it with increased rigor and cruelty. Among the many restless 
 and dissatisfied people, who were then living in Great Britain, 
 were a few zealots, who professed to believe that the time had 
 come to establish the reign of Jesus on the earth, and who 
 were, therefore, opposed to the settlement of Charles on the 
 throne of his ancestors. The millennial kingdom they proposed 
 to set up was styled by them a Fifth-monarchy, which was to 
 be under the absolute control of the Prince of Peace, but 
 which, absurdly enough, they declared themselves authorized' 
 to inaugurate by force of arms. Accordingly, having made 
 preparation for an insurrection in London, about sixty of them, 
 completely armed, and headed by a man of the name of Venner, 
 a wine cooper, sallied forth into the streets, in the night of & 
 First-day, and proclaiming King Jesus, strove to incite the 
 people to rebellion, and to drive out the king and his ofiicers. 
 The whole. city was quickly in an uproar. The drums were 
 beaten, and the cry " arm, arm," resounded in every quarter. 
 Being attacked by the trained bands, the deluded insurgents 
 took possession of an house, and defended themselves in it, 
 until the greater part of them were killed. The few surviv- 
 ors being seized, were tried, condemned and executed. Sewell, 
 in his short allusion to the insurrection, says: "The trained 
 bands appeared in arms, and all was in an uproar, and both 
 the mob and soldiers committed great insolencies for several 
 days." 
 
 The wild attempt of the Fifth-monarchy men produced great 
 
SOCIETY OF FRIENDS. 189 
 
 disturbance throughout the nation, affording a pretext for the 
 rude and cruel soldiery to commit violence on the persons of 
 whoever they chose to assault, so that for some time it was 
 dangerous for any, not connected with the court and its party, 
 to go abroad. When the insurrectionists were about to be 
 executed, they voluntarily cleared Friends of any participa- 
 tion in their councils, leaving it as their dying testimony, that 
 they had no connection with or knowledge of their plot. Never- 
 theless, they fell under great suffering on account of it, being 
 abused by the soldiers and populace, their houses forced open 
 and ransackied, their meetings broken up, and they dragged 
 out of them, as well as out of their houses, and shut up in 
 jails, until several thousands of them were crowded into prison. 
 
 Taking advantage of the alarm and tumult excited by the 
 insurrection, those who hated Friends, and those who cher- 
 ished a desire to retaliate on the Presbyterians and Independ- 
 ents for the violence and loss they had formerly suffered at 
 their hands, and who likewise were determined to put down 
 all dissent from the established church, procured the issuing 
 of an order in council against the meetings of [those deemed] 
 sectaries, in great numbers, or at unusual times; and subse- 
 quently a proclamation came forth, " Forbidding Anabaptists, 
 Quakers, and Fifth-monarchy men to assemble or meet to- 
 gether, under pretence of worshipping God, except in some 
 parochial church or chapel, or in private houses by persons 
 therein inhabiting." All meetings in any other place, were 
 declared to be unlawful and riotous. 
 
 In order to escape the charge of disregarding the promise 
 made by the king when at Breda, by which he bound himself 
 and his government, that " No man should be disquieted, or 
 called in question, for differences of opinion in matters of re- 
 ligion," it was pretended that all non-conformists were dan- 
 gerous from their political opinions, and the laws made in 
 
190 INCIDENTS CONCERNING THE 
 
 former reigns for the suppression of Jesuits and of popery, 
 were revived and made use of to harass and distress them. It 
 was also required that all persons should, at the option of any 
 magistrate or judge, be obliged to take the oath of allegiance. 
 
 From the storm thus raised, most dissenters shrunk, discon- 
 tinuing their meetings in most cases, and resorting to various 
 subterfuges to screen the few they held from the operation of 
 the law. 
 
 Friends, however, could make no compromise, nor shrink 
 from the performance of a duty so imperative as they consid- 
 ered the assembling for the purpose of Divine worship to be. 
 They knew themselves to be innocent of any treasonable or 
 sinister designs, and felt that they were called on by the King 
 of kings to show their allegiance to Him, by obeying his law 
 written in the heart, however the commandments of men might 
 stand in opposition to them, or cruel men tax their cunning 
 and malice to inflict suffering on them therefor. As, therefore, 
 they dared not withdraw from the attendance of their meet- 
 ings, nor yet take any oath, they thought it right to put forth 
 a declaration against all plots and insurrections, clearing them- 
 selves of the charges brought against them, and setting forth 
 the great persecution to which they were subjected on account 
 of their religion. George Fox and Richard Hubberthorn, hav- 
 ing drawn up a document on behalf of their fellow-members, 
 sent it to the press. It was there seized by some in power, 
 who wished to deprive them of all opportunity for vindica- 
 ting the hated Quakers. They were not, however, to be de- 
 terred from their purpose by this arbitrary act, but quickly 
 preparing another copy, they succeeded in getting it printed; 
 and having sent a copy to the king, they speedily had it dis- 
 tributed over the country. It was styled "A declaration from 
 the harmless, innocent people of God called Quakers, against 
 all sedition, plotters and fighters in the world, for removing 
 
SOCIETY OF FRIENDS. 191 
 
 the ground of jealousy and suspicion from both magistrates 
 and people in the kingdom, concerning wars and fightings." 
 
 But this availed little or nothing in staying the rage of 
 their enemies. Besse states: 
 
 Few or no counties escaped this general persecution; but 
 in consequence of the proclamation, the Quakers (so called) 
 were everywhere taken up in crowds, violently haled by sol- 
 diers or peace officers before the justices, who generally ten- 
 dered them the oath of allegiance (which they knew they had 
 a religious scruple against taking), and, upon their conscien- 
 tious refusal, committed them to prison by fifty or sixty at a 
 time. In Bristol, near one hundred and ninety were impris- 
 oned. Soldiers kept guard at the several prisons night and 
 day, with orders to admit nobody to them. Their servants 
 were denied access;- what they brought was narrowly searched, 
 and themselves rudely treated. In Lancaster were two hun- 
 dred and seventy prisoners; in Wesmoreland, one hundred and 
 sixteen; in West Riding of Yorkshire, the number committed 
 to prison was no less than two hundred and twenty-nine, for 
 refusing to swear; being taken, many of them from their re- 
 ligious meetings, some on the highways, others from- their 
 houses and lawful employments, and some out of their beds. 
 
 In the course of a religious visit in America John Richard- 
 son came to Nantucket. He says: 
 
 We then inquired for Nathaniel Starbuck, who, we under- 
 stood, was in some degree convinced of the Truth, and having 
 directions to his house, we went thither. I told him we made 
 bold to come to his house, and if he was free to receive us, 
 we should stay a little with him, but if not, we should go else- 
 where; for we heard he was a seeking religious man, and such 
 chiefly we were come to visit: he said we were very welcome. 
 By this time came in his mother, Mary Starbuck, whom the 
 islanders esteemed as a judge among them, for little of mo- 
 ment was done there without her, as I understood. 
 
 At the first sight of her it sprang in my heart: "To this 
 woman is the everlasting love of God." I looked upon her as 
 a woman that bore some sway in the island, and so I said, and 
 
192 INCIDENTS CONCERNING THE 
 
 that truly: "We are come in the love of God to visit you, if 
 you are willing to let us have some meetings among you." 
 
 The meeting being agreed on, and care taken as to the ap- 
 pointment of it, we parted, and I laid down to try if I could 
 get any sleep; but sleep vanished from me, and I got up and 
 walked to and fro in the woods, until the meeting was mostly 
 gathered. I was ynder a very great load in my spirit, the 
 occasion of which was hid from me, but I saw it my place to 
 go to meeting, the order of which was such, in all the parts 
 thereof, that I had not seen the like before; the large and 
 bright rubbed room was set with suitable seats or chairs, the 
 glass windows taken out of the frames, and many chairs 
 placed without, very conveniently, so that I did not see any- 
 thing wanting, according to the place, but something to stand 
 on, for I was not free to set my feet upon the fine cane chair, 
 lest I should break it. 
 
 I am the more particular in this exact arid exemplary order 
 than in some other things, for the seats both within and with- 
 out doors were so placed, that the faces of the people were 
 towards where the public Friends sat, and when so set, they 
 do not look or gaze in our faces, as some I think are too apt 
 to do, which in my thoughts bespeaks an unconcerned mind. 
 The meeting being thus gathered, and set down in this orderly 
 manner, although there were but very few bearing our name 
 in it, it was not long before the mighty power of the Lord 
 began to work, and in it my companion did appear in testi- 
 mony in the fore part thereof. 
 
 I sat a considerable time in the meeting before I could see 
 my way clear to say anything, until the Lord's heavenly power 
 raised me, and set me upon my feet as if one had lifted me 
 up; and what I had first in commission to speak, was in the 
 words of Christ to Nicodemus, viz: "Except a man be born 
 again, he cannot see the kingdom of God;" with these words. 
 Nay, the natural and unregenerate man cannot so much as 
 see the heavenly and spiritual kingdom of Christ, which stands 
 not only in power but also in righteousness, joy and peace 
 in the Holy Spirit. I told them that to be born again, was 
 not to be done unperceivably, no more than the natural birth 
 could be brought forth without trouble; and to pretend to be 
 
SOCIETY OP FRIENDS. 193 
 
 in Christ and not to be new creatures is preposterous; and 
 to pretend to be new creatures, and yet not to be able to ren- 
 der any account how it was performed, was unreasonable ; it 
 could not be, as I urged before, without our knowledge; for 
 to be born again, signified to be quickened and raised into a 
 spiritual and new life, by which the body of the sins of the 
 flesh is mortified, and we come to live a self-denying life. 
 Those who are crucified with Christ, are crucified to their sins, 
 that as He died for sin, we might die to sin: in this state we 
 live not after the flesh although we live, as the apostle said, 
 in the flesh; but the life which these live, is through faith in 
 the Son of God: and to have all this, and much more wrought 
 in us, and we know nothing of it, is unaccountable. 
 
 As I was thus opened, and delivering these things, with 
 much more than I can remember, the woman [Mary Starbuck] 
 I felt, for most of an hour together, fought and strove against 
 the testimony, sometimes looking up in my face with a pale, 
 and then with a more ruddy complexion; but the strength of 
 the Truth increased and the Lord's mighty power began to 
 shake the people within and without doors; but she who was 
 looked upon as a Deborah by these people, was loath to lose 
 her outside religion, or the appearance thereof. When she 
 could no longer contain, she submitted to the power of Truth, 
 and the doctrines thereof, and lifted up her voice and wept. 
 Oh! then the universal cry and brokenness of heart and tears 
 were wonderful! From this time I do not remember one word 
 that I spoke in testimony, it was enough that I could keep 
 upon the true bottom, and not be carried away with the 
 stream above my measure. 
 
 I might add much more concerning this day's work, but I 
 intend not to say anything to the praise of the creature, but 
 to the renown of the mighty name of the liord of Hosts, and 
 let all flesh lie as in the dust forever. While I continued speak- 
 ing in this state, as before mentioned, and thus swallowed up 
 in the internal presence of Christ, where there was no want 
 of .power, wisdom or utterance, I spoke but a sentence and 
 stopped, and so on for some time:. 
 
 As extreme heats oft end in extreme cold, and as great 
 heights frequently centre, as to man in this capacity, in great 
 
 13 
 
194 INCIDENTS CONCERNING THE 
 
 depths, and great plenty in great poverty, which I have often 
 seen to be good, in order to keep the creature low, in fear and 
 in a dependence upon the Lord, I soon fell into such a condi- 
 tion that I was likely to die away. When it was so, I, with, 
 my companion, made a motion to break up the meeting, but 
 could not for some time, for they sat weeping universally; 
 then I told the meeting, especially such as were near me, that 
 if I should faint away, I would not have them to be surprised 
 at it, for I was much concerned lest that should hurt these 
 tender people; my life was not dear to me in comparison of 
 the worth of the souls of the children of men. But all this 
 did not break up the meeting. After some time, Mary Star- 
 buck stood up, and held out her hand and spoke tremblingly, 
 and said: "All that ever we have been building, and all that 
 ever we have done, is pulled down this day: and this is the 
 everlasting Truth," or very nearly these words. Then sh& 
 arose, and I observed that she, and as many as could well be 
 seen, were wet with tears from their faces to the foreskirts. 
 of their garments, and the floor was as though there had been 
 a shower of rain upon it; but Mary, that worthy woman, said 
 to me, when a little come to consider the poor state that I 
 was in: "Dear child, what shall I do for you?" I said, "A 
 little would do for me. If thou canst get me something to 
 drink that is not strong, but rather warm, it may do well. So 
 she did, and I went unto her son's, where my clothes were, 
 that I might shift me, for I felt sweat in my shoes as I walked.. 
 
 ON SILENT WORSHIP. 
 
 BY B. BARTON. 
 
 " Thou worshippest at the temple's inner shrine, 
 God being with thee when thou know'st it not." 
 
 Though glorious, O God ! must thy temple have been 
 
 On the day of its first dedication. 
 When the cherubim's wings widely waving were seen, 
 
 On high o'er the Ark's holy station. 
 
 When even the chosen of Levi, though skill'd 
 
 To minister, standing before Thee, 
 Retired from the cloud which the temple then filled 
 
 And thy glory made Israel adore Thee, 
 
SOCIETY OF FRIENDS. 195 
 
 Though awfully grand was thy Majesty then, 
 
 Yet the worship thy Gospel discloses, 
 Less splendid in pomp, to the visions of men. 
 
 Far surpasses the ritual of Moses. 
 
 And by whom was that ritual ever repealed ? 
 
 But by Him unto whom it was given, 
 To enter that oracle where is revealed 
 
 Not the cloud— but the brightness of Heaven. 
 
 Who, having once entered hath shown us the way. 
 
 Oh, God ! how to worship before Thee, 
 Not in shadowy forms of that earlier day, 
 
 But in spirit and truth to adore Thee. 
 
 This, this, is the worship the Saviour made known, 
 
 When she of Samaria found Him 
 By the Patriarch's well, sitting weary, alone; 
 
 With the stillness of evening around Him. 
 
 How sublime, yet how simple the worship He taught. 
 To her who enquired by the fountain, 
 ' If Jehovah at Solomon's shrine should be sought, 
 Or adored at Samaria's mountain ?" 
 
 Woman, believe me, the hour is near. 
 
 When He, if ye rightly would hail Him, 
 Will neither be worshipped exclusively here. 
 
 Nor yet at the altar of Salem. 
 
 For God is a spirit, and they who aright 
 Would perform the pure worship He loveth. 
 
 In the heart's holy temple will seek with delight 
 That spirit the Father approveth. 
 
 And many that prophecy's truth will declare 
 
 Whose bosoms have livingly known it. 
 Whom God hath instructed to worship Him there 
 
 And convinced that his mercy will own it. 
 
 The temple that Solomon built to his name. 
 
 Now lives but in history's story. 
 Extinguished, long since its altar's bright flame, 
 
 And vanished each glimpse of its glory. 
 
 But the Christian made wise by a wisdom Divine, 
 
 Though all human fabrics may falter. 
 Still finds in his heart a far holier shrine. 
 
 When the fire burns unquenched on the altar. 
 
196 INCIDENTS CONCERNING THE 
 
 THE QUAKER MEETING-1688. 
 
 BY JOHN G. WHITTIER. 
 
 Fair First-day mornings, steeped in summer calm, 
 Warm, tender, restful, sweet with woodland balm, 
 Came to him like some mother-hallowed psalm 
 
 To the tired grinder at the noisy wheel 
 Of labor, winding off from memory's reel 
 A golden thread of music. With no peal 
 
 Of bells to call them to the house of praise, 
 
 The scattered settlers through green forest ways, . 
 
 Walked meetingward. In reverent amaze 
 
 The Indian trapper saw them from the dim 
 
 Shade of the alders, on the rivulet's rim. 
 
 Seek the Great Spirit's house to talk with Him. 
 
 There, through the gathered stillness, multiplied 
 And made intense by sympathy, outside 
 The sparrows sang, and the gold-robin cried 
 
 A-swing upon his elm. A faint perfume 
 Breathed through the open windows of the room. 
 From locust trees heavy with clustered bloom. 
 
 Thither, perchance, sore-tried confessors came. 
 Whose fervor, jail nor pillory could tame — 
 Proud of the cropped ears meant to be their shame. 
 
 JWen who had eaten slavery's bitter bread 
 In Indian isles; pale women, who had bled 
 Under the hangman's lash, and bravely said 
 
 God's message through their prison's iron bars; 
 And gray old soldier-converts, seamed with scars 
 From every stricken field of England's wars. 
 
 Lowly before the Unseen Presence knelt 
 Each waiting heart, till haply, some one felt 
 On his moved lips the seal of silence melt. 
 
 Or, without spoken words, low breathings stole 
 Of a Diviner life from soul to soul, 
 Baptizing in one tender thought the whole. 
 
 When shaken hands announced the meeting o'er, 
 The friendly group still lingered near the door, 
 Greeting, inquiring, sharing all the store 
 
SOCIETY OF FRIENDS 197 
 
 Of weekly tidings. Meanwhile youth and maid 
 Down the green vistas of the woodland strayed, 
 Whispered and smiled, and oft their feet delayed. 
 
 And solemn meeting, summer sky and wood. 
 Old, kindly faces, youth and maidenhood, 
 Seemed, like God's new creation, very good. 
 
 And, greeting all with quiet smile and word, 
 Pastorius went his \Vay. The unscared bird 
 Sang at his side; scarcely the squirrel stirred 
 
 At his hushed footstep on the mossy sod; 
 And wheresoe'er the good man looked or trod, 
 He felt the peace of Nature and of God. 
 
 CHAPTER VI. 
 
 COURAGE. 
 
 The courage manifested by our early Friends and their fear- 
 lessness when the cause of Christ was concerned, was a very 
 striking characteristic, and of which their annals furnish many 
 illustrations. 
 
 When George Fox was travelling in Scotland, he was brought 
 before the Council of Edinburgh, who ordered him to depart 
 from that nation within a week. He, however, travelled over 
 almost all Scotland. Returning at length to Leith, the inn- 
 keeper told him that the council had issued a warrant to appre- 
 hend him, because he had not left the country after the seven 
 days Were expired. Some others told him the same, to whom 
 he said: "What do you tell me of their warrants against me? 
 If there were a cartload of them, I do not heed them, for the 
 Lord's power is over them all." He went thence to Edinburgh, 
 and continued some time longer in Scotland, laboring in the 
 Gospel, and no man offered to lay hands on him. 
 
 Once a company of Irishmen came to the Pall Mall, when 
 
198 INCIDENTS CONCERNING THE 
 
 George Fox was there; but the' meeting was already broken 
 up, and he, being gone up into a chamber, heard one of those 
 rude persons, who was a colonel, say he would kill all the Qua- 
 kers, whereupon George Fox came down and told him: " The 
 Lord said, ' An eye for an eye, and a tooth for a tooth,' but 
 thou threatenest^to kill all the Quakers, though they have 
 done thee no hurt. But," said he, further, " Here is Gospel 
 for thee; here's my hair, here's my cheek, and here's my shoul- 
 der," turning it to him. This so surprised the colonel, that he 
 and his companions stood amazed, and said: "If this be your 
 principle, as you say, we never saw the like in our lives." To 
 which George Fox said: " What I am in words, I am the same 
 in life." Then the colonel carried himself lovingly. 
 
 George Fox mentions in his Journal, that when at Baldeck, 
 in Hertfordshire, he went to visit a sick woman, and on his 
 return to the inn, he " found two desperate fellows fighting so 
 furiously that none durst come nigh to part them. But I 
 was moved in the Lord's power to go to them; and when I had 
 loosed their hands, I held one of them by the one hand, and 
 the other by the other, shewed them the evil of their doings, 
 and reconciled them one to the other; and they were so lov- 
 ing and thankful to me that people admired at it." 
 
 In 1654, Francis Howgill wrote to the Protector, Oliver 
 Cromwell, in a bold, plain manner, which showed that he feared 
 not man when he spoke in the service of his Lord. In this 
 letter he says: 
 
 Thus saith the Lord, I chose thee out of all the nations, 
 when thou wast little in thy own eyes, and threw down the 
 mountains and the powers of the earth before thee, which had 
 established wickedness by a law, and I cut them down and 
 broke the yokes and bonds of the oppressor, and made them 
 stoop before thee; but thus saith the Lord, Now thy heart is 
 not upright before me, but thou takest counsel, but not of me; 
 
SOCIETY OF FRIENDS. 199 
 
 and my name is not feared; but thy own wisdom thou estab- 
 lisheth; therefore this is the word of the Lord to thee, whether 
 thou wilt hear or forbear: If thou take not away all those 
 laws which are made concerning religion whereby the people 
 which are dear in mine eyes are oppressed, thou shalt not be 
 established. 
 
 There is no reason for believing that Cromwell himself was 
 in favor of persecution. In his speech to parliament in 1654 
 he said: "Liberty of conscience is a natural right, and he 
 that would have it ought to give it." 
 
 During the war between parliament and the king, Oliver 
 Cromwell had raised a regiment of a thousand men, who were 
 all professors of religion. No blasphemy, drinking, disorder 
 or impiety were suffered in their ranks. " Not a man swears 
 but he pays his twelve pence." These were the famous Iron- 
 sides, of whom their leader said at the close of the war: 
 " Truly, they were never beaten at all." They went into battle 
 singing Psalms, and many among them were accustomed to 
 deliver religious exhortations to their fellows. Many of these 
 men belonged to the Independent party, which had for some 
 years been growing in numbers in England. They advocated 
 full religious freedom, and the right of each congregation to 
 appoint its own officers, and to govern itself in religious mat- 
 ters. In this and on some points of doctrine they held many 
 views which approached those afterwards held by the Society 
 ■of Friends — indeed, from their, ranks came many of the early 
 ■converts to Quakerism. 
 
 The late Robert Barclay in his " Inner Life of the Religious 
 Societies of the Commonwealth," calls attention to these points 
 ■of resemblance, and suggests that; George Fox derived from 
 the Independents, Mennonites, and General Baptists, many of 
 liis doctrinal views, and his system of church polity. But the 
 clear statements which Fox records in his Journal of the man- 
 
200 INCIDENTS CONCERNING THE 
 
 ner in which the truths of religion were gradually opened to 
 his mind, proves that this suggestion does not rest on a solid 
 foundation, as is clearly shown by the late Dr. Charles Evans, 
 in his review of Robert Barclay's work, "An Examen," etc. 
 There appears to have been among these people in those early 
 days a good degree of simple Obedience to Christ, and of real 
 religious feeling. Isaac Penington, who at one time was in 
 fellowship with them, bears witness to this, and he mourns 
 over the decay in the " savor of life " among them, and the 
 substitution for it of "head-knowledge," and of "prayers, 
 reading of the Scriptures, and preachings, and duties, and or- 
 dinances," and he tells them, " Ye must come out of your 
 knowledge into the feeling of an inward principle of life, if 
 ever ye be restored to the true unity with God, and to the true 
 enjoyment of Him again." 
 
 Many of the soldiers in the parliamentary army were Inde- 
 pendents, and sympathized with them. But in the parliament 
 the Presbyterian influence was predominant, and religious lib- 
 erty was not in accordance with their traditions. They still 
 held to the views which had long prevailed in Europe, and 
 had been the generally accepted doctrine " That every realm 
 through its rulers, had the sole right of determining what 
 should be the form of religion within its borders." But the 
 army, victorious over Charles and his adherents, had no dis- 
 position to submit to intolerant restraints, and finally ejected 
 the members of parliament, and Cromwell became the ruler 
 of the nation, with the title of Protector. This, Green calls 
 the beginning of the struggle " Between the principle of reli- 
 gious conformity and the principle of religious liberty." 
 
 The sufferings of Friends during the protectorate of Crom- 
 well, who died in 1658, did not proceed so much from the 
 government, as from the ill-will of the clergy, to whom they 
 refused to pay tithes, believing that they were a part of the 
 
SOCIETY OF FRIENDS. 201 
 
 Mosaic dispensation, abrogated by the coming of Christ, and 
 that under the Gospel, the ministry should be freely exercised. 
 Many were imprisoned for refusing to contribute to the main- 
 tenance of priests whose preaching they did not attend, and 
 who, in consequence, had no just claims upon them. They suf- 
 fered not only in this way, but were often beaten and abused 
 by the mobs whom the priests stirred up against them as here- 
 tics; and. they were frequently brought to trial or condemned 
 as blasphemers through the influence of the same adversaries. ' 
 Thus the clergy of that day showed that they were like the 
 prophets of whom Micah spoke : " He that putteth not into 
 their mouths, they even prepare war against him." Other 
 causes of the dislike and persecutions extended to the Quak- 
 ers were their refusal to take oaths, their peculiarities of lan- 
 guage, and their disuse of the customary titles of society. 
 
 One of the false accusations brought against some of the 
 early members of our Society was, that they were Jesuits in 
 disguise. In the contests of the reign of Elizabeth, religion 
 and politics had become closely interwoven in the public mind. 
 The rivalry of Mary, queen of Scotland, who made claim to 
 the English throne, and the political situation of England, as 
 to the designs of Philip of Spain, in the previous century, had 
 gradually brought queen Elizabeth of England to be consid- 
 ered as one of the principal defenders of the Protestant cause, 
 although she herself was governed by political, far more than 
 by religious feeling. The action of the Pope of Rome in 
 sending over large numbers of disguised Jesuits to England, 
 to further his projects had awakened alarm, and led to the 
 passage of severe laws against such emissaries. The attempts 
 of Philip of Spain to eject Elizabeth from her throne and to 
 make the religion of the government Roman Catholic, roused 
 the energies of the people in opposition, and made patriotism 
 favor Protestantism. The public excitement was promoted 
 
202 INCIDENTS CONCERNING THE 
 
 by the cruelties of the Inquisition, the massacre of St. Bar- 
 tholomew in France, and later on, by the atrocities connected 
 with an Irish uprising in 1641, when thousands of English 
 people perished in a few days. Green says of it: " Tales of 
 horror and outrage, such as maddened our own England when 
 they reached us from Cawnpore, came day after day over the 
 Irish Channel." 
 
 The period in which Cromwell held the reins of power was 
 a very unsettled one, and judging from the ordinary political 
 views, it was only by the exercise of great care and prudence 
 that he was able to maintain his authority. He relied on the 
 army to support him, so that the government was really a 
 military despotism. The army were largely Independents, and 
 with the power in their hands would not submit to ecclesias- 
 tical oppression. In the parliament the Presbyterian influence 
 was predominant, and that people, at that time, wished every 
 one to be made to submit to their views of church govern- 
 ment. Add to this, that a large body of people were dissat- 
 isfied, that the constitutional government of Great Britain had 
 been superseded by one of military force, and we may form 
 some conception of the thorny and rugged path which the 
 Protector had to tread. 
 
 We believe Cromwell himself would gladly have relieved 
 Friends of their sufferings, but he feared to openly espouse 
 their cause, lest he might further offend some of those opposed 
 to them. Edward Burrough wrote to him, plainly setting be- 
 fore him the wrongs inflicted in his name on the innocent, and 
 warning him that it was in the Lord's power to humble him, 
 as He had his enemies before him, and that the blood of those 
 who had died in prison for conscience' sake would one day be 
 reckoned in account against him. 
 
 It was the belief of some of our early Friends that, if Oliver 
 Cromwell had had faith enough in the Lord to do what he knew 
 
SOCIETY OF FRIENDS. 203 
 
 to be right, in repressing persecution, and to trust to Divine 
 protection, that the Lord's blessing would more eminently have 
 rested upon him, and they mourned over him as one who had 
 injured himself by listening to the advice of those who secretly 
 desired his downfall. 
 
 William Penn says of George Fox: "As he was unwearied, 
 so he was undaunted in his services for God and his people. 
 He was no more to be moved to fear than to wrath." Of this 
 there are many instances recorded. In 1649, he went to visit 
 a sick man, and after he came down from his chamber, a ser- 
 vant came with a naked rapier in his hand, and threatened to 
 stab him, but he, looking steadfastly on the man, said: "Alas 
 for thee, poor creature! What wilt thou do with thy carnal 
 weapon? It is no more to me than a straw!" 
 
 At the time of the assizes at Lancaster in 1652, some of his 
 enemies had persuaded the presiding judge to issue a warrant 
 for his arrest. George Pox, coming to Lancaster, heard of a 
 warrant to be given out, and judged it best to show himself 
 openly. So he went to the chambers of judge Pell and colo- 
 nel West; and as soon as he went in they smiled, and the colo- 
 nel said: " What! Are you come into the dragon's mouth?" 
 But with his usual intrepidity, he staid in town until the judge 
 had departed, and walked up and down there, without being 
 meddled with. 
 
 Our early Friends felt themselves to be the servants of the 
 King immortal, who was able to preserve them in every dain- 
 ger. This conviction was the secret of their courage. They 
 did not fear what man could do unto them while they were 
 faithfully carrying out the mission entrusted to them. This 
 was shown, not only in their readiness to endure persecution, 
 but in their plainness in rebuking evil. George Fox wrote a 
 letter of reproof to justice Sawrey, in which he tells him: 
 " Thou wast the first stirrer up of strikers, stoners, persecutors 
 
204 INCIDENTS CONCERNING THE 
 
 stockers; mockers and imprisoners in the North; and of re- 
 vilers, slanderers, railers and false accusers and scandal-raisers. 
 This was thy work, and this thou stirredst up. But God hath 
 shortened thy days, and limited thee, and set thy bounds, and 
 broken thy jaws, and brought thy deeds to light. Thou shalt 
 have thy reward according to thy works. Thou canst not es- 
 cape. The Lord's righteous judgment will find thee out, and 
 the witness of God in thy conscience shall answer it. " 
 
 It is related of Robert Widders, one of the early ministers 
 among Friends, that when he was brought before a justice of 
 the peace, who made a warrant to send him to Carlisle Jail, 
 the justice asked him by what authority or power he came to 
 seduce and bewitch the people? Robert answered: "I came 
 not to seduce and bewitch people, but I came in that power 
 which shall make thee and all the powers of the earth bend 
 and bow down before it, to wit, the mighty power of God." 
 The justice was so impressed that he took the warrant from 
 the hand of the constable, and suffered Robert to go away. 
 
 The undaunted boldness with which our early Friends main- 
 tained their testimony to the Truth, was due not so much to 
 any natural fearlessness of character, as to the sustaining 
 power of the Lord and the confiding trust in Him with which 
 He favored his people. 
 
 After the death of Oliver Cromwell, as persecution still con- 
 tinued, Edward Burrough wrote the following lines to his son 
 Richard, who succeeded him as Protector: 
 
 " To the Protector and his Council. 
 " The Lord God will shortly make you know that we are his 
 people, though we be accounted as sheep for the slaughter, 
 yet our King of righteousness will break you to pieces, if you 
 harden your hearts and repent not. And though that love will 
 not draw thee, neither the gentle leadings from God have any 
 
SOCIETY OF FRIENDS. 205 
 
 place in you, yet judgments shall awaken you, and his heavy 
 hand of indignation shall lie upon your conscience, and you will 
 be scattered and distracted to pieces." 
 
 It was but a few months after the delivery of this letter, 
 when Richard laid down the government. 
 
 The experience of Barbara Blaugdon, of Bristol, shows how 
 the Lord supported his servants, and raised them above the 
 fear of suffering, enabling them to rejoice in tribulation. At 
 one time she went to Great Torrington, and spoke to the people 
 in the steeple-house. The next day she was sent for by the 
 town authorities, and committed to prison at Exeter. After 
 the assizes were over, the sheriff came to the jail with a beadle, 
 who took her into a room, where he whipped her till blood ran 
 down her back, and she never startled at a blow, but sang 
 aloud and was made to rejoice that she was counted worthy to 
 suffer for the name of the Lord, which made the beadle say: 
 " Do ye sing? I will make you cry by and by;" and with this 
 he laid on so hard that one Ann Speed, seeing this, began to 
 weep. But Barbara was strengthened by an uncommon and 
 more than human power, so that she afterwards declared if 
 she had been whipped to death, in the state she then was, she 
 should not have been terrified or dismayed. And the sheriff, 
 seeing that all the wrath of man could not move her, bid the 
 fellow leave off striking, and then Ann Speed was suffered to 
 dress her stripes. The next day she was turned out, and the 
 beadle followed her two miles out of town; but as soon as he 
 left her she returned back, and went into prison to see her 
 friends that were prisoners there, and having visited them, 
 she went home to Bristol. 
 
 Gilbert Latey, of London, was one of our early Friends, who 
 was well known to many of the higher classes in that city, 
 and greatly esteemed by them. About the year 1671, having 
 occasion in the way of his trade to wait on the lady Sawkell, 
 
206 INCIDENTS CONCERNING THE 
 
 her husband, sir William Sawkell came into the room, who 
 then had a command under the earl of Oxford, in his regi- 
 ment of horse, sir William asked him what meeting he went 
 to, to which he answered: "Sometimes to one meeting and 
 sometimes to another." " The reason," said sir William, " why 
 I ask is, because I have had orders to go and break up your 
 meeting at Hammersmith, which I have deferred executing, 
 and now I have a fresh command laid on me, and cannot avoid 
 it, but must go there — Sunday next — and therefore I speak in 
 kindness to you, if you were at any time to go there, that you 
 refrain coming that day; for I receiye my command from so 
 high a hand that I dare not omit executing thereof." Upon 
 this discourse it was immediately laid on Gilbert that he must 
 be at Hammersmith at the same time sir William had desired' 
 he would avoid coming, and accordingly he told him so before 
 they parted. Accordingly he went to that meeting, and in 
 the Lord's authority spoke to those who were assembled. 
 While he was preaching, the troopers came, and Gilbert asked: 
 "Who commanded them?" They replied, "Sir William Saw- 
 kell." Then said Gilbert: "Let your officer know I am here, 
 and my name is Gilbert Latey," which, when sir William heard, 
 he came in trembling, and at last said: "Latey, did I not tell 
 you I was commanded to be here to-day?" to which Gilbert 
 replied: "Thou didst, but did I not also tell thee, I was com- 
 manded by a greater than thou art, to be here also? " Upon 
 this, said sir William: " Go, get thee gone about thy business, 
 and I will take care concerning the rest here met;" upon 
 which Gilbert said: "If thou hast any respect for me, then 
 discharge all the rest, and let me be thy prisoner." So after 
 some time, the Friends were set at liberty, aiid Gilbert taken 
 and fined. 
 
 Among the varied forms of suffering which our early Friends 
 endured for conscience' sake, one of the most common was 
 
SOCIETY OF FRIENDS. 207 
 
 imprisonment. Prom the numerous accounts of their experi- 
 ences in the jails of that period, we find that these places of 
 confinement we're often in a very neglected and bad condition, 
 and that the comfort of the prisoners depended largely on 
 the character of the jailor to whose care they were committed. 
 The jails were often private property, and the safe custody 
 of the inmates was almost the only point insisted upon. There 
 appears to have been very little, if any, proper arrangement 
 for the feeding of the prisoners, who depended largely on their 
 own means or the benevolence of visitors to supply their needs. 
 The sale of provisions and the rent of rooms to his prisoners 
 were the sources of the income of the jailor; of course, such 
 loose arrangements exposed the inmates to great abuses, when 
 the jailor happened to be an unprincipled or evilly disposed 
 man. 
 
 At Appleby, Friends endured cruelties, which no Christian 
 government at this day would suffer to be inflicted upon the 
 most abandoned criminals; and all for the harmless perform- 
 ance of the duty of worshipping their Almighty Creator. The 
 stench from the felons' dungeon below them, and the imprac- 
 ticability of keeping their own cell clean, rendered the air very 
 impure and offensive, particularly when the grate and out-door 
 were closed, which was often done by the cruel jailor, to keep 
 their friends from supplying them with food and water. Hav- 
 ing no fire, they suffered with cold in the winter, and for want 
 of proper ventilation, with the heat of summer, at times as if 
 they would be smothered; and with many other privations and 
 hardships, which drew Friends who were at liberty, to visit 
 them. John Spooner gives this account of the abuses he met 
 with in one of his visits of sympathy. 
 
 One day the jailor came down to the jail in the afternoon, 
 to let out one of the felons to beg in the town, who, it seems, 
 knowing some of us to be on the stairs, hastily pulled to him 
 
208 INCIDENTS CONCERNING THE 
 
 the outer door, and locked it. About two hours after, he came 
 to let the prisoners into the jail again, and when the door 
 was open, I came down, thinking to go peaceably away; and 
 then he asked me what I had to do there; I said I came to 
 see my friends. Then he locked me in, and fell in a rage, and 
 beat me bloodily with the keys about my head and face, and 
 bruised me till blood came forth at my mouth, until the string 
 broke. He broke my head and jolled me several times against 
 the wall; and when he had done so, I bid him see how he had 
 bloodied me. He answered. Rogue, I shall blood thee. Then 
 he gathered up the keys, and struck me again with the keys, 
 and jolled me to and fro. I would have gone my way, but he 
 thrust me violently back, locked the door, and kept me there 
 until after nine o'clock at night. Afterwards he boasted how 
 he did beat me till the keys flew about my ears, and he intend- 
 ed to go down again; and said what he had done was but earn- 
 est, and he would give me more. His wife privately hearing 
 him say so, and the intent of his further cruelty, followed 
 him; and when he had opened the door, he called on me, and 
 I came down, and he took me by the throat, and bringing a 
 cudgel with him, fell desperately to beating me with it. Then 
 his wife stepped in, and got fast hold of him, and so I went 
 forth; and he fell beating his wife in much cruelty and rage; 
 and two men of the town seeing him, they came to help her, 
 and to entreat or hold him; and he locked them all within the 
 jail-door, and kept them till almost four o'clock in the morn- 
 ing. 
 
 The Journal of Richard Davies, after describing the com- 
 mitting to prison of some Friends in "Wales, says: 
 
 We found the temper of the jailor to be very cruel. He 
 threatened us with a great deal of hardship, if we did not eat 
 of his meat, drink of his drink, and lie on his beds, and give 
 him what he demanded. We told him we were the king's 
 prisoners, and demanded a free prison, and straw to lie upon; 
 but he in a rage denied us that, and put us into a little room, 
 where there was scarce place for us to lie down. When night 
 came, sleep came upon us, we being weary by travelling so 
 
SOCIETY OP FRIENDS. 209 
 
 many miles on foot, but we were made willing and able to suf- 
 fer all things; so that night we lay upon the boards, and it 
 was pleasant unto us, being warm weather, and about the time 
 of hay-harvest. The next morning we were very fresh and 
 well, praising God for his mercies and goodness to us. When 
 the jailor came to us, and asked " How we liked our lodging, 
 and how we slept?" we told him, we slept in peace of con- 
 science and quietness of mind, for we suffered for conscience' 
 sake towards God, and durst not break the command of Christ 
 and the apostle, who commanded us not to swear at all. For 
 our supposed transgression was not only for meeting together, 
 but for refusing the oath of allegiance and supremacy. The 
 jailor being a very passionate, inconsiderate man, would go 
 out in the morning from his own house, and not come back 
 till night, and then return so drunken, that he could hardly 
 speak or stand. The next night when we went to lie down, 
 the room was so little we could not all lie at once. The next 
 morning we complained to the jailor, that there was not enough 
 of room for us all to lie down, and desired him to let us have 
 a little straw, but it would not be granted us. 
 
 By this time the Friends of the town had liberty to come 
 and visit us, and to bring us in some provision; and when 
 the door was opened for us to go into another room, there 
 being a bedstead with cords in that room, William Gibson 
 and I lay upon the cords, and the next morning we found 
 that the print of the cords was not only in our clothes, but 
 in our skin also, so that it had been easier for us to have lain 
 upon the boards as we did before. By this time, having well 
 observed the jailor's humor and temper, I began to be uneasy 
 in myself to let him alone; so I watched him in the morning 
 upon his first rising, when he came to the court before our 
 prison door, and began to discourse with him about the pris- 
 oners that lay in such hardship. I told him they were honest 
 men, and most of them masters of families, and had good 
 beds to lie upon at home, but now they were content for 
 Christ's and the Gospel's sake, to suffer that hardship. I de- 
 sired him to let them have liberty to go to their Friends in 
 town at night, and to come there in the morning; and if he 
 would not be pleased to grant them a -little straw, then to let 
 
 14 
 
210 INCIDENTS CONCERNING THE 
 
 them go lie in their own beds; which he surlily denied, calling 
 them a company of rogues and knaves, and such like terras. 
 He asked me, what made me plead for them?- I told him, 
 they were my friends. He answered, "Why your friends? 
 You are no Quaker, are you ?" I said, " I am called a Quaker." 
 He answered, " You do not look like a Quaker;" and he looked 
 at me in my face,,, and on my hands and body. I desired him 
 not to disgrace me so, as to tell me I was no Quaker. Then 
 he asked where I lived: I told him, when I was at home I lived 
 at Welchpool, and my family was there, "But," said he, 
 "where are you now?" I asked him, whether he did not 
 know I was a prisoner there with my friends; and he asked 
 me, whether I did lie upon the boards with them; I told him 
 I did. He said he was sorry for it; but went away in anger, 
 being much discontented in himself. I did not see him till 
 next morning, at which time I went to him again, and dis- 
 coursed friendly with him; he said he inquired about me in 
 town, and I might take the liberty of the town. I acknowl- 
 edged his kindness; but told him it would be no comfort to 
 me, to have the liberty of the town, and leave my friends and 
 brethren there. He said then I might stay there with them. 
 So I did not see him till the next morning, and then I went to 
 him again. He was so cross and ill-conditioned, he would not 
 suffer any other Friend to speak to him. William Gibson did 
 so judge him for his wickedness, that he kept him close in a 
 room by himself. After five nights lying on the boards, I pre- 
 vailed with him, that Friends might have the liberty of the 
 town in the night, and be there in the morning. So the next 
 day he began to be more friendly to us. 
 
 After some days, I desired our friend John Millington, to 
 come with me to the jailor's house, to see whether we could 
 have leave to go home till the next assizes; but it was not 
 then granted; but he told me, if I pleased I might go home 
 till then. I told him he might as freely let them go as me, for 
 most of them lived in the county, and I lived out of the county; 
 but no more could we have that time of him. I was uneasy 
 in myself, seeing I had got a place in him, to let him alone, 
 and pressed for my Friends' further liberty. A little time 
 afterwards, by serious arguments, as it was harvest time, and 
 
SOCIETY OF FRIENDS. 211 
 
 hard for their wives or some of their families to come with 
 weekly necessaries for them, I, with my friend John Milling- 
 ton, prevailed with him to let them go, and he took our words 
 for our appearance at the next assizes. 
 
 Through the goodness of God, we all returned together to 
 Shrewsbury, to our prison, before the assizes, and found a 
 great alteration in the jailor; he was low and mournful. He 
 had lost a prisoner, a malefactor, and was to be tried for his 
 life for his escape. He was very loving and kind to us, and 
 let Friends go themselves to Bridgenorth, fourteen miles, 
 where the assizes were then held; and he desired me to stay 
 with him in his affliction, and not be much from him. He said 
 his life was at stake, and if God and the judge would show 
 him any mercy, it was upon our Friends' account, and not for 
 any deserts that were in himself, for he confessed he had 
 been too severe to us; but notwithstanding, said he, you are 
 merciful men, and can forgive wrongs and injuries. 
 
 When we came to Bridgenorth, we were put in a large, 
 spacious room in the House of Correction, to be there in the 
 day time, that we might be all together, and ready when 
 called for; but we had liberty of going in and out for lodging 
 and what necessaries we wanted; no keeper being over us, 
 but what we set ourselves to look to the door, and that too 
 many Friends might not be out at once, and these were not 
 to stay out too long. We saw it was convenient that Friends 
 should go out by two and two, to walk the streets; for it was 
 a strange thing to people to hear of Quakers. Once it fell to 
 my lot to be at the door, though the door was always open, 
 that such as would, might come and see us — with several of 
 whom we had reasonings and disputes about the way of Truth 
 and righteousness — there came one who appeared something 
 like a gentleman, and asked me whether he might see the 
 Quakers; I desired him to walk up along with me, and he 
 should see them. When I had brought him up to the room 
 where Friends were walking, I told him these were they. He 
 answered, these be Christians like ourselves, but where are 
 the Quakers? I told him these were they that were called 
 Quakers. He asked me whether I was one of them; I told 
 him I was one so called. I had an opportunity to declare to 
 
212 INCIDENTS CONCERNING THE 
 
 him the way of Truth, and that the name of Quaker was given 
 to us in scorn and derision; and he departed very friendly. 
 Some people were so blind and dark in these days, that they 
 looked upon us to be some strange creatures, and not like 
 other men and women. They would gather about us in the 
 town, and we had good opportunities to speak of the things 
 of God to them. ^But I was pretty much with the jailor, 
 waiting when his trial would be; and when it came, I went 
 with him and stood somewhat near him, which he was very 
 glad of. The jury cleared him, being not found guilty of a 
 wilful escape; which was gladness to him and satisfaction to 
 us. And when the assizes was near at an end, the judge re- 
 turned us to one justice Holland, except William Gibson, to 
 whom the judge put it whether he would go home if he were 
 discharged; but he could not make the judge such a promise 
 as he required, so he was committed to prison; but we were 
 freely and friendly discharged, having had good service in 
 that town, and the Lord was with us, and brought us safe 
 home, to the comfort of our families and ourselves; and we 
 have cause to bless and praise the name of the Lord forever, 
 for all his mercies and goodness to us all along, in the time 
 of our afflictions and persecutions. We could say, surely God 
 is good to Israel, and to all them that draw nigh unto Him 
 with an upright heart. 
 
 The Journal of Richard Davies throws considerable light 
 upon the powers and duties of the jailors at that period. 
 After mentioning that several friends in Montgomeryshire had 
 been put in prison, he says that one of the magistrates, a 
 " Lord Herbert," sent private instructions to the jailor to let 
 them have more liberty. 
 
 The jailor had an empty house at the end of the town, and 
 there he let Friends go, which was a sweet, convenient place 
 near the fields, without any keeper over them, and they had 
 the liberty of the town, and to go where they pleased, except 
 to their own houses. 
 
 So Charles Lloyd took a house in town for him and his fam- 
 ily to live in, and we kept our meetings in that house of the 
 
SOCIETY OP FRIENDS. 213 
 
 jailor's aforesaid for several years. Most of Friends by this 
 time being under premunire, many Friends came from several 
 places to visit them and those that were convinced towards 
 Machynlleth. William Evans and several others of that end 
 of the county, who were formerly Independents, were sent 
 here to prison upon the same account — refusing to take the 
 oath of allegiance and supremacy. Peter Price, also, a worthy 
 man of Radnorshire, was sent to this prison. He had been in 
 commission of the peace in Oliver's days; he, with several 
 others with him, were committed by the justices of this county 
 to the House of Correction in Welchpool, for three months, 
 as vagrants, because they came out of their own county, Rad- 
 norshire, adjoining to this county of Montgomeryshire. They 
 remained prisoners three months, but they had the liberty of 
 the town, and to go to the meetings with the rest of the pris- 
 oners. Other Friends that lived in and about the town, met 
 with them in prison, and considerable meetings we had in that 
 house. 
 
 When John Banks was paying a religious visit in Ireland, 
 as he was waiting on the Lord at Dublin, a great weight came 
 upon his spirit, with an opening that on the next First-day he 
 must have a meeting at a point some miles to the southward, 
 of which he did not know the name. He told William Ed- 
 mundson of his exercise, who mentioned Wicklow, and he felt 
 that that was the place he was to go to. So on Seventh-day 
 he went, in company mth two friends, and gave notice of his 
 intention to hold a meeting. Soon after the company were 
 gathered, and before John had spoken, a guard of musketeers 
 came and took him before the governor of the town, where 
 they found the priest, who exclaimed: "This is the deceiver, 
 this is the deluder who has come from England to delude 
 people here: I hope you will do justice and execute the law." 
 The room was large, and many people crowded in. After a 
 time, John turned to the crowd and said: 
 
 Your minister hath charged me, without proof, that I am 
 
214 INCIDENTS CONCERNING THE 
 
 a deceiver and deluder. Did you ever see my face before, or 
 did you ever hear me speak before now? Which of you, or 
 whom, have I deceived or deluded? Some more words I spoke, 
 to manifest to the people that their minister was no minister 
 of Christ, according to the Scriptures. 
 
 All this time the governor was silent, and I declaring God's 
 everlasting Truth to the people. At last the priest's vrife said 
 to the governor: "I pray you, sir, let him not preach here; 
 commit him to jail." This the governor did, on the ground 
 that he had broken the law against conventicles. John re- 
 plied, that they only met in an honorable manner, in silence, 
 waiting upon the Lord. But the governor directed the jailor, 
 who was present, to take charge of him. When they came 
 forth from the house, the jailor said: "Come after me." He 
 took them into a large room beyond his own dwelling, and the 
 people came in and filled that room, the jailor's and part of a 
 third. John Banks adds: "In a little time my mouth was 
 opened in the demonstration of the power and spirit of God, 
 and I preached the way of peace and salvation to the people, 
 in and by Jesus Christ, his Son, by believing in his pure light 
 and walking answerable to the teachings of his grace, and the 
 reproofs of his Holy Spirit, by which they might receive power 
 to become the sons of God. 
 
 It was a blessed day for the Lord and his Truth, for his 
 heavenly power broke in on many, and several were convinced, 
 and received the Truth in the love of it, and many made con- 
 fession thereunto, and told the priest they were satisfied by 
 what they had heard me speak, that I was no such man as he 
 said I was, and that we were not the people he had persuaded 
 them to believe." 
 
 The next morning the priest went to the sheriff to tell him 
 what a numerous meeting the jailor had suffered to be in the 
 county jail, and said: "I entreat you, sir, to take some course 
 in time, or else, I fear, all the town of Wicklow will be Qua- 
 kers." The sheriff replied: " If the jailor or any other suffer 
 the like again, come and inform me, and I shall take a course 
 with them." When the news came to the jailor, who was a 
 
SOCIETY OF FEIBNDS. 215 
 
 man of a pretty noble spirit, " What!" said he, " have I been 
 a jailor eight years, and know not what belongs to my place? 
 So that I have my prisoners when there is occasion for them, 
 I'll set my doors open, and they shall go and come who will." 
 Accordingly he did so during the three days John Banks was 
 there, who says that, except when he was in bed, there was 
 scarcely an hour without some persons coming to see him, and 
 discourse with him about the principles of religion, " so that 
 I was sorry for nothing but that I had no longer time there; 
 the Truth having prevailed so much upon the people, and be- 
 gotten true love to it in so little time. Everlasting praises 
 unto the Lord alone, whose the work is, and by his own power 
 He is the carrier on and manager of it." 
 
 On Third-day morning John Banks was brought before the 
 governor, who, in great moderation, reasoned with him for 
 about an hour, about their manner of meeting and the wor- 
 ship of God, and what they believed concerning Christ and of 
 honor to men in authority; all which was cleared to his sat- 
 isfaction. He confessed to the truth of what was said, ex- 
 pressed his belief that John Banks was an honest man, and set 
 him at liberty. 
 
 Ambrose Rigge, when travelling on a religious visit, was 
 arrested at Melcombe Regis, and cast into a dismal under- 
 ground dungeon, where he was confined many days without a 
 fire, having only a stone to sit upon. Through an opening in 
 the top of Ms cell he could see the people in the street, and 
 ever zealously concerned to spread the knowledge of the Truth, 
 he preached the word, from the bottom of his dreary abode, 
 to the tendering of many hearts. He was afterwards com- 
 mitted to the county jail at Dorchester for three months, in 
 which time an infectious disease swept away most of the pris- 
 oners. He had, however, excellent religious service during this 
 confinement, and was a kind attendant on his fellow-prisoner 
 
216 INCIDENTS CONCERNING THE 
 
 for conscience' sake, Humphrey Smith, who was brought near 
 to the grave by the prevailing sickness. Joseph Coal and Wil- 
 liam Bayley, both ministers in the Society of Friends, were 
 likewise inmates of the same prison on a similar account. 
 
 In 1658, attempting to visit the Friends, prisoners in South- 
 ampton Jail, he was seized by a constable and his assistants, 
 who treated him with great cruelty and barbarous violence. 
 By order of the mayor he was then severely whipped, and cast, 
 maimed and faint, into a cart; and thus conveyed, amid frost 
 and snow, to a distance of twenty miles; treatment through 
 which, he says: " The Lord carried me with cheerfulness, con- 
 tent, and without the least murmuring." In 1662, he was ap- 
 prehended at a religious meeting, and was lodged in Horsham 
 Jail. At the assize he refused to take an oath, and was sen- 
 tenced to premunire, viz: " The loss of his lands and tenements 
 during life, and of his goods and chattels forever; to be placed 
 out of the king's protection, and to be imprisoned during the 
 royal pleasure." The jailor also was strictly enjoined to keep 
 him a close prisoner. During this confinement, which lasted 
 upwards of ten years, he was subjected to much unworthy 
 treatment at the hand of a professed minister of religion, named 
 Letchford, who, having incensed the magistrates against the 
 prisoner when on his trial, continued to instigate them to add 
 afflictions to his bonds. Ambrose Rigge was, in consequence, 
 transferred to the " Low Jail," and there confined among the 
 felons. The keeper of this prison, filled with the same spirit 
 of hatred and enmity, on one occasion, in the depth of win- 
 ter, placed him in the " upper ward," but deprived him of his 
 bed, forcing him (while the snow was often deep upon the 
 ground) to lie upon the bare floor for weeks together. So 
 rigorous was his imprisonment at that period that his friends 
 found great difficulty in having food and water conveyed to 
 him. 
 
SOCIETY OF FRIENDS. 217 
 
 In 1672, chiefly through the exertions of George Whitehead, 
 the king, Charles II., was induced to grant letters-patent under 
 the great seal, for the liberation of the whole of the Friends 
 prisoners throughout England, and Ambrose Rigge, as well as 
 many others, was set at liberty. In reference tp his suffer- 
 ings, he remarks: " I have been made able and willing to bear 
 all for the testimony of Jesus and word of God, not counting 
 my life dear unto me, that I might finish my testimony with 
 joy, being counted worthy, not only to believe, but also to suf- 
 fer for that doctrine, faith and practice, for which the ancient 
 Christians suffered the loss of their liberties, and many of them 
 their lives. 
 
 At one time, when Richard Davies was a prisoner, although 
 not strictly coniined, a concern came upon him to visit some 
 counties in England and Wales, but he was a prisoner, and 
 though left much at liberty by his keeper, he would not go 
 without consent. Most travelling Friends were at that time 
 prisoners, and the sense of duty was urgent on Richard to 
 visit the stripped meetings in Gospel love. He says: 
 
 I followed my good Guide, that showed me what to do. I 
 went to the jailor and told him I had an occasion to go out a 
 little while, and I could not go without acquainting him of it, 
 because I was his prisoner. He said, "I warrant you will go 
 to preach somewhere or other, and then you will be taken to 
 prison; and what shall I do then?" I told him that if I was 
 taken prisoner, I would send to him where I was, and he might 
 send for me if he pleased. So he bid me have a care of myself. 
 
218 INCIDENTS CONCERNING THE 
 
 CHAPTER VII. 
 
 FRIENDS AS ADVOCATES OP LIBERTY. 
 
 In his biography of William Penn, William Hepworth Dixon 
 speaks of the famous trial of Penn and Mead, as one which 
 had an important bearing in the promotion of civil liberty in 
 Great Britain: 
 
 The great question agitating the country at that time was 
 liberty of conscience — ^with its consequence — free worship. 
 The church of England was alarmed. The duke of York, the 
 presumptive heir to the throne, was an avowed Catholic. The 
 king himself was suspected of a leaning towards the ritual 
 followed by his wife, his brother, his brother's wife, . . . 
 
 Some of the courtiers had recently 
 
 apostatised; and many others were suspected of only waiting 
 a more favorable moment to declare themselves converts to 
 the creed which alone found active sympathy at Whitehall. 
 But, if Popery threatened from above, Puritanism was no less 
 formidable below. The country was known to swarm with 
 the disbanded soldiers of Cromwell — men as hostile to the es- 
 tablishment as to the monarchy. Sects were daily multiplying 
 in number. And now in the midst of all these causes of dis- 
 may, the power with which parliament had armed the church 
 in its own defence, six years before, was about to expire. 
 This power was given (May 16th, 1664) by the conventicle act 
 — granted as an experiment for three years, and afterwards 
 renewed for a second term — which act declared it seditious 
 and unlawful for more than five persons, exclusive of the fam- 
 ily, to meet together for religious worship according to any 
 other than the national ritual; and every person above the 
 age of sixteen attending meetings of the character described 
 was liable, for the first offence, to be fined five pounds or im- 
 prisoned during three months; for the second offence, to be 
 fined ten pounds or iiliprisoned six months; for the third of- 
 
SOCIETY OP FRIENDS. 219 
 
 fence, to be fined a hundred pounds or transported beyond 
 the seas for seven years; and for every additional offence, an 
 additional hundred pounds fine was inflicted. This monstrous 
 enactment had fallen with the heaviest weight on Quakers. 
 Other denominations of dissenters, finding their excuses in the , 
 spirit which prevailed against their doctrines, evaded these 
 penalties either by a pretended conformity or by secret ad- 
 herence to their own rules. The followers of George Pox 
 alone braved the law openly — continuing to worship in public 
 as before — and submitting to the fines, degradations, and im- 
 prisonments which the law awarded; resolved to tire out per- 
 secution by the patient spirit in which they endured afiliction 
 for consciences' sake. 
 
 William Penn soon became a victim of this enactment. The 
 Quakers, as usual, taking no notice of the attempt of parlia- 
 ment to interfere with their modes of worship, went on the 
 fourteenth of August to their meeting-house in Grace-church 
 Street. They found it closed — and the doors guarded by a 
 company of soldiers. Unable to enter the building, the mem- 
 bers loitered about until there was a considerable crowd, when 
 William Penn took off his hat and began to address them. 
 Seeing this movement, the constables came forward and ar- 
 rested him, together with captain William Mead, an old sol- 
 dier of the commonwealth and now a draper in the city. Penn 
 demanded to be shown their authority for this act, and the 
 officers at once produced a warrant prepared beforehand, and 
 signed by the lord mayor sir Samuel Starling. The whole of 
 the little drama had been previously arranged by the civic 
 powers; and Penn and Mead were instantly taken from the 
 place of meeting to undergo examination. Knowing that ad- 
 miral Penn was on his death-bed, the petty officers of the city 
 gave a loose rein to their native insolence. When the pris- 
 oner refused to doff his hat, the lord mayor threatened to 
 carry him to Bridewell and have him well whipped — though he 
 was the son of a commonwealth admiral! On being reminded 
 that the law was against such a course of proceeding, he or- 
 dered them to be sent to the " Black Dog," a wretched spong- 
 ing-house in Newgate Market, to await their trial at the Old 
 Baily. From this place of durance he wrote to his father in 
 
220 INCIDENTS CONCERNING THE 
 
 the most affectionate terms; and, while glorying in his suffer- 
 ings for a great principle, expressed his deep regret at being 
 dragged away from home at such a time. 
 
 On the first of September, 1670, the two prisoners were 
 , placed in the dock to answer the charges brought against 
 them. Every thing considered, the. character of the men, the 
 interests at issue, the course of the proceedings and the final 
 results — this is perhaps the most important trial that ever took 
 place in England. Penn stood before his judges in this cele- 
 brated scene, not so much as a Quaker pleading for the rights 
 of conscience — as the Englishman contending for the ancient 
 and imprescriptible liberties of his race. The special law on 
 which he was arraigned, he knew very well that he had violated, 
 and intended again and again to violate. His religious friends 
 took the same view of the case: they acknowledged the con- 
 venticle act to be in force according to the mere forms of 
 jurisprudence; but they contended that it was in direct con- 
 tradiction to the Divine laws, and therefore not binding. Bet- 
 ter versed in his country's history, Penn disputed its legality. 
 He held it to be in equal hostility to the Bible and the Great 
 Charter. This therefore was the point to be brought to an 
 issue — Does an edict possess the virtue and force of law, 
 even when passed by crown and parliament, which abolishes 
 any one of the fundamental rights secured to the nation by 
 the ancient constitution? A most important point in itself; 
 and dear to England were the interests which hung on the 
 result. 
 
 The trial itself was an instructive exhibition of arbitrary 
 proceedings on the part of the courts and of courageous de- 
 fense of their right on the parts of the prisoners. William 
 Penn said: "We confess ourselves to be so far from recanting 
 or declining to vindicate the assembling of ourselves to preach, 
 pray or worship the eternal, holy, just God, that we declare to 
 all the world, that we do believe it to be our indispensable 
 duty, to meet incessantly upon so good an account; nor shall 
 all the powers on earth be able to divert us from reverencing 
 and adoring the God who made us." The sheriff, Richard 
 
SOCIETY OF FRIENDS. 221 
 
 Brown, said: " You are not here for worshipping God, but for 
 breaking the law." William Penn replied: "I aifirm I have 
 broken no law, nor am I guilty of the indictment that is laid 
 to my charge." Then he asked upon what law his indictment 
 was grounded. The recorder answered on the common law 
 and refused to give any more definite answer. William Penn 
 in reply, quoted from " Coke's Institute " that common law is 
 common right — the great charter privileges; and he further 
 stated that if they denied him the oyer (hearing) of the law 
 which they suggested he had broken, they would evidence to 
 the whole world their resolution to sacrifice the privileges of 
 Englishmen to their sinister and arbitrary designs. This so an- 
 noyed the court, that they ordered him to be removed to the 
 bail-dock. But this was not effected before the prisoner had 
 exclaimed: "Must I therefore be taken away because I plead 
 for the fundamental laws of England?" And, addressing the 
 jury, he said: "However, this I leave upon your consciences, 
 who are of the jury, and my sole judges, that if these ancient 
 fundamental laws, which relate to liberty and property, and 
 are not limited to particular persuasions in matters of reli- 
 gion, must not be indispensably maintained and observed, who 
 can say he hath right to the coat upon his back. The Lord 
 of heaven and earth will be judge between us in this matter." 
 The hearing of this emphatical speech was so troublesome to 
 the recorder, that he cried: "Be silent there." At which 
 William Penn returned: "I am not to be silent in a cause 
 wherein I am so much concerned, and, not only myself, but 
 many ten thousand families besides." 
 
 After William Mead had been also sent to the bail dock, the 
 recorder charged the jury in the absence of the prisoners, 
 which they protested against as arbitrary and illegal. The 
 jury having retired to agree upon a verdict; upon their re- 
 turn, reported that William Penn was guilty of speaking in 
 
222 INCIDENTS CONCERNING THE 
 
 Grace-church Street, but they sturdily refused to make the 
 addition which the court requested, " to an unlawful assem- 
 bly." The court threatened the jury that they should be lock- 
 ed up without meat, drink, fire and tobacco, until they ren- 
 dered a verdict that the court would accept. Penn said : " The 
 agreement of twelye men is a verdict in law, and such a one 
 being given by the jury, I require the clerk of the peace to 
 record it. And if the jury bring in another verdict contrary 
 to this, I affirm that they are perjured men in law." And look- 
 ing on the jury, he said: "You are Englishmen, mind your 
 privilege; give not away your right." To which one of them 
 returned, " Nor will we «ver do it." The jury were locked up 
 for another day, when they rendered a clear verdict of not 
 guilty as to both defendants. 
 
 Finding the jury impracticable, the court fined them forty 
 marks a man, and imprisonment in Newgate till the fines be 
 paid. 
 
 Prisoner and jurors alike, refused to pay the fines — the first 
 as a matter of conscience, the second, because, under the in- 
 fluence of Edward Bushel, they were induced to dispute the 
 power of the court to inflict a fine for such a contempt as the 
 one they stood charged with — and were all removed to New- 
 gate. 
 
 Dixon remarks: Up to this period the usage of the courts 
 with regard to verdicts had never been reduced to a legal and 
 positive form: from the days of the Tudors it had been the 
 occasional practice of the bench to infiict fines on contuma- 
 cious and inconvenient juries; for centuries it had remained 
 an unsettled question of law whether the jury had, or had not, 
 a right so far to exercise its own discretion as to bring in a 
 verdict contrary to the sense of the court. This great point 
 was now to be decided. Bushel and his fellow- jurors, at Penn's 
 suggestion, brought an action against sir Samuel Starling and 
 sir John Howell, the lord mayor and the recorder of London, 
 for unjust imprisonment. On the fifth of September they were 
 
SOCIETY OF FRIENDS. 223 
 
 committed to Newgate; counsel was engaged, and application 
 was immediately made to the Court of Common Pleas, but it 
 was not until the ninth of November that a writ of Habeas 
 Corpus was issued to the Governor of the gaol to bring up 
 the person of Edward Bushel. Newdegate, Size, Waller and 
 Broome appeared as counsel for the prisoners; Leroy and 
 Majmard for the king — that is, for Starling and Howell, the 
 king's justices. Freeman has preserved the heads of this 
 famous appeal. The defence was taken on the ground that 
 the jury had brought in a verdict contrary to the laws of Eng- 
 land, to manifest evidence, and to the direction of the court. 
 Newdegate urged against this defence, — that, so far as the 
 laws of England were concerned, the defence was bad — inas- 
 much as the question of law cannot occur until the facts are 
 proved; here the facts were not proved to the satisfaction of 
 the men who were called upon by the constitution to investi- 
 gate them; consequently, the laws not being invoked, they 
 could not be violated. The second point of the defence Broome 
 met by showing that it is the special function of the jury to 
 judge of the value of the evidence submitted to it, and that 
 in the eye of the law that body is presumed to be a more com- 
 petent judge of whether evidence is good or bad than the 
 court. This argument also met the last point of the defence; 
 the bench might be deceived in its opinion — the jury being 
 agreed amongst themselves, are presumed to be infallible. 
 The bench, therefore, though at liberty to offer suggestions 
 to the jurymen for their consideration, may not lawfully coerce 
 them; or, as Newdegate expressed it, the judges may try "to 
 open the eyes of the jurors, but not to lead them by the nose." 
 The Court of Common Pleas adopted these views. Sir John 
 Vaughan summed up the argument on both sides, and gave a 
 learned exposition of the question as a piece of historical law, 
 ending with a ■Verdict for Edward Bushel on behalf of himself 
 and his fellow-prisoners. They were consequently ordered to 
 be set at liberty in open court. Ten of the other eleven judges 
 agreed in the verdict given by sir John Vaughan — Chief Ba- 
 ron Turner, merely abstained from giving an opinion on the 
 point, as he had not been present in the court to hear the 
 arguments of counsel. The verdict may therefore be consid- 
 
224 INCIDENTS CONCERNING THE 
 
 ered as the unanimous expression of the twelve judges. The 
 course adopted by the lord mayor and recorder was condemn- 
 ed by the highest legal tribunal in the land. Bushel and his 
 fellows left Newgate as conquerors. 
 
 The importance of this extraordinary trial can hardly be 
 over-estimated, either as a piece of history shedding light on 
 the opinions held in high places in the age immediately suc- 
 ceeding a time in which, even by the confession of men other- 
 wise adverse to it, justice had been incorruptibly administered; 
 or as a stand taken once for all upon the ancient liberties of 
 England against the encroachments of an apostate king and 
 a licentious court. It established a truth which William Penn 
 never ceased to inculcate — that unjust laws are powerless 
 weapons when used against an upright people. It proved that 
 in England at least the ruling power of the moment, even when 
 agreed in all its branches, is not omnipotent; that there still 
 remained, and ever must remain, a grand cheek to unjust 
 government in the public conscience. What is the use of a 
 severe law, if the nation repudiates it — if juries refuse to 
 convict under it? It becomes at once a dead letter, a thing 
 which nobody will own, a statute really at large. We at the 
 present day can more distinctly realize the service rendered 
 to posterity — to liberty, by the noble defence offered at these 
 trials, than could contemporaries. We have seen the results 
 of the stand then made — results which there is good reason 
 to believe Penn for one foresaw. It may be said without ex- 
 aggeration that these trials gave a new meaning — infused a 
 new life, into the institution of the jury. The result proved 
 there was a power in the state superior to the parliament in 
 its palace at Westminster and the king in his palace at White- 
 hall combined — that sense of justice which informs the brain 
 and nerves the heart of the English people. Driven from the 
 court, the legislative assembly, and the bench vi justice, the 
 spirit of Puritan Democracy found an impregnable citadel in 
 the jury-room. 
 
 After the failure of the court to convict William Penn and 
 William Mead, through the courage of the jury, the lieutenant 
 of the tower was determined that William Penn should be made 
 
SOCIETY OF FRIENDS. 225 
 
 to suffer, and so kept watch on his movements. Accordingly 
 he was arrested for preaching at Wheeler Street meeting and 
 taken to the tower, and brought before sir John Robinson, the 
 lieutenant of the tower, and others. Here he was told that he 
 was to be tried for a breach of what was called the Oxford 
 Act. To this William Penn replied that this act could not 
 concern him, for the preamble of the act shows that it was de- 
 signed for those in orders, and that he had never been. 
 
 John Robinson. Will you swear? Will you take the oath 
 that the act requires of you? 
 
 W. P. That is not to the purpose. 
 
 J. R. Will you take it or no? 
 
 W. P. What need I take an oath not to do that it is my 
 faith not to do, so far as concerns the king? 
 
 Lieutenant Price. Then swear it. 
 
 W. P. The oath in that respect is already answered to all 
 intents and purpose; for if I can't fight against any man (much 
 less against the king), what need I take an oath not to do it? 
 Should I swear not to do what is already against my conscience 
 to do? 
 
 J. R. You won't take the oath, then? 
 
 W. P. What if I refuse the oath, not because of the mat- 
 ter contained in it (which only can criminate in the sense of 
 the act), but of scrupling any oath? Shall I therefore be com- 
 mitted to prison? 'Twas all about fighting the oath and act 
 were designed, and not taking of oath. Therefore the deny- 
 ing to swear, where there is a denial to fight or plot, is no 
 equitable ground for commitment. 
 
 J. R. Do you refuse to swear? 
 
 W. P. Yes, and that upon better grounds than those for 
 which thou wouldst have me swear. 
 
 J. R. I am sorry you should put me upon this severity. It 
 is no pleasant work to ine. 
 
 W. v. These are but words. It is manifest that this is a 
 prepense malice; thou hast several times laid the meetings for 
 me, and this day particularly. 
 
 J. R. No, I profess I could not tell you would be there. 
 15 
 
226 INCIDENTS CONCERNING THE 
 
 W. P. Thine own corporal told me, that you had intelli- 
 gence at the tower, that I would be at Wheeler Street to-day, 
 almost as soon as I knew it myself. It is disingenuous and 
 partial. I never gave thee occasion for such unkindness. 
 
 J. R. I knew no such thing: but if I had, I confess I should 
 have sent for you. 
 
 W. P. That might have been spared : I do heartily believe it, 
 
 J. R. I vow, Mr. Penn, I am sorry for you; you are an in- 
 genious gentleman, all the world must allow you, and does 
 allow you that; and you have a plentiful estate; why should 
 you render yourself unhappy by associating with such a simple 
 people? 
 
 W. P. I confess I have made it my choice, to relinquish the 
 company of those that are ingeniously wicked, to converse 
 with those that are more honestly simple. 
 
 J. R. I wish you wiser. 
 
 W. P. And I wish thee better. 
 
 J. R. You have been as bad as other folks. 
 
 W. P. When and where? I charge thee to tell the com- 
 pany to my face. 
 
 J. R. Abroad, and at home too. 
 
 Sir John Sheldon, as is supposed. No, sir John, that's too 
 much, or words to that purpose. 
 
 W. P. I make this bold challenge to all men,, women and 
 children upon earth, justly to accuse me with ever having 
 seen me drunk, heard me swear, utter a curse, or speak one 
 obscene word (much less that I have made it my practice). I 
 speak this to God's glory, that has ever preserved me from the 
 power of those pollutions, and that from a child begot an 
 hatred in me towards them. But there is nothing more com- 
 mon, than that when men are of a more severe life than or- 
 dinary, for loose persons to comfort themselves with the con- 
 ceit, that they were once as they are; and if there was no 
 collateral or oblique line of the compass, or globe, men may 
 be said to come from to the Arctic Pole, but directly and im- 
 mediatly from the Antarctic. Thy words shall be thy burden, 
 and I trample thy slander under my feet. 
 
 J. R. Well, Mr. Penn, I have no ill-will towards you: your 
 father was my friend, and I have a great deal of kindness for 
 you. 
 
SOCIETY OF FRIENDS. 227 
 
 W. P. But thou hast an ill way of expressing it. You are 
 grown too high to consider the plea of those you call your 
 forefathers, for liberty of conscience against the papists, 
 Cranmer, Latimer, Ridley, Bradford, etc. 'Twas then plea 
 good enough, My conscience won't let me go to mass, and my 
 conscience wills that I should have an English testament; but 
 that single plea for separation, then reasonable, is now by 
 you, that pretend to succeed them, adjudged unreasonable and 
 factious: I say, since the only cause of the first revolt from 
 Rome was a dissatisfaction in point of conscience, you cannot 
 reasonably persecute others who have right to the same plea, 
 and allow that to be warrantable. 
 
 J. R. But you do nothing but stir up the people to sedi- 
 tion, and there was one of your friends that told me, that you 
 preached sedition, and meddled with the government. 
 
 W. P. We have the unhappiness to be misrepresented, 
 and I am not the least concerned therein. Bring me the man 
 that will dare to justify this accusation to my face, and if I am 
 not able to make it appear, that it is both my practice, and 
 all my friends, to instil principles of peace and moderation, 
 and only to war against spiritual wickedness, that all men 
 may be brought to fear God and work righteousness, I shall 
 contentedly undergo the severest punishment all your laws 
 can expose me to. And as for the king, I make this offer, 
 that if any living can make appear, directly or indirectly, from 
 the time I have been called a Quaker, (since from thence you 
 date me seditious) I have contrived or acted any thing injuri- 
 ous to his person, or the English government, I shall submit 
 my person to your utmost cruelties, and esteem them all but 
 a due recompense. 'Tis hard that I, being innocent, should 
 be reputed guilty, but the will of God be done: I accept of 
 bad report as well as good. 
 
 J. R. Well, I must send you to Newgate for six months, 
 and when they are expired you will come out. 
 
 W. P. Is that all? Thou well knowest a larger imprison- 
 ment has not daunted me. I accept it at the hand of the 
 Lord, and am content to suffer his will. Alas! you mistake 
 your interest: You'll miss your aim: This is not the way to 
 compass your ends. 
 
228 INCIDENTS CONCERNING THE 
 
 J. R. You bring yourself into trouble: you will be head- 
 ing parties, and drawing people after you. 
 
 W. P. Thou mistakest: there is no such way as this to 
 render men remarkable: you are angry that I am considera- 
 ble, and yet you take the very way to make me so, by making 
 this bustle and stir about one peaceable person. 
 
 J. R. I wish your adhering to these things do not convert 
 you to something at last. 
 
 W. P. I would have thee and all men to know, that I scorn 
 that religion which is not worth suffering for, and able to sus- 
 tain them that are afflicted for it. Mine is: And whatever 
 may be my lot for my constant profession of it, I am no ways 
 careful, but resigned to answer the will of God, by the loss of 
 goods, liberty, and life itself: When you have all, you can have 
 no more, and then perhaps you will be contented, and by that 
 you will be better informed of our innocency. Thy religion 
 persecutes, and mine forgives: and I desire my God to for- 
 give you all that are concerned in my commitment, and I leave 
 you all in perfect charity, wishing you everlasting salvation. 
 
 J. R. Send a corporal with a file of musquetiers along with 
 him. 
 
 W. P. No, no, send thy lacquey: I know the way to New- 
 gate. 
 
 His mittimus was made out and he imprisoned. 
 
 The preceding chapters have contained many illustrations of 
 the effects of the persecuting spirit to which our early Friends 
 were exposed. Their faithfulness in remonstrating with their 
 persecutors, and in publishing to the world the cruel treatment 
 which they received, had, we believe, a great effect in opening 
 the eyes of the people to the wickedness of persecution, and 
 in preparing the way for the advance of both religious and civil 
 liberty. 
 
 A number of Friends were confined in Ilchester Jail for go- 
 ing to their religious meetings. When they were brought to 
 trial, a jury chosen from among their neighbors was rejected, 
 and another which the court thought more fit for its purpose, 
 substituted in its place. The clerk read an indictment, that 
 
SOCIETY OP FRIENDS. 229 
 
 they were found or taken at an unlawful assembly, with force 
 of arms, in contempt of the king and his laws, crown and dig- 
 nity, to the terror of the people, etc. The clerk said to the 
 jury, " Gentlemen, you have heard the indictment; if you find 
 them guilty, you find for the king." To cast an odium upon 
 these harmless people, a bishop who sat upon the bench with 
 the judge, stood up and said, " That the first Quaker that ever 
 was in England was hanged for being concerned in the Popish 
 plot." Elizabeth Stirredge, with her characteristic boldness, re- 
 plied, that " The first who was called a Quaker was now alive." 
 It was well known that Friends were as decidedly opposed to 
 Popery as they were to the impositions of the church of Eng- 
 gland. This pretended Christian bishop, being enraged because 
 he was contradicted, held up his hand towards them, and bid 
 them, " Have a care what they said, for those who had estates 
 amongst them it would cost them their estates, and they that 
 had not should lie in prison until they perished." This savored 
 much of the Popish inquisition. 
 
 She says: " Such was their rage and wickedness against us, 
 that it was very grievous to hear them, but a secret cry many 
 times ran through my heart unto the Lord, ' Lord, work for 
 thy name's sake, and confound their wisdom and rage, and bring 
 down their proud and wicked spirits, and bring to nought their 
 mischievous contrivance that they have been contriving against 
 thy innocent people, as they have been making themselves 
 merry, and drinking wine to the full, and feeding themselves 
 with the fatness of the earth, as Dives did; yet none of these 
 things will give them satisfaction but the destruction of a poor, 
 despised people. Lord, make thy power known this day and 
 that which will make most for thy honor and the prosperity 
 of thy blessed Truth do thou bring to pass; that it may be 
 known there is a God in heaven who can rule the hearts of the 
 children of men, and whom all men ought to fear, honor and 
 obey.' " The Lord was pleased to hear the prayers of his chil- 
 dren, and to answer their request in the days of their affliction. 
 The jury, whom they thought fit for their work, were out long, 
 and when they came into court with their verdict, the foreman 
 could not readily speak, but looked much like a dead man. The 
 bishop, in an angry mood, asked him whether they were guilty 
 
230 INCIDENTS CONCERNING THE 
 
 or not guilty. He answered, " Guilty of not going to church, 
 but not of a riot." " Of not going to church ?" said the bishop : 
 " that is not the matter in hand; guilty of a riot, you mean." 
 Then the rest of the jury said: ' No, my lord, guilty of not 
 going to church, but not of a riot." "You mean of an un- 
 unlawful assembly, then?" "Yes," said the foreman. "AVhy, 
 that is a riot in l^w," said the bishop. 
 
 Elizabeth Stirredge fearlessly answered: "We are no riot- 
 ers." Then the crier of the court shook his white rod over her 
 head, and said, "Be silent." She said, "No, we may not be 
 silent; we are a sober people, and live a good life and con- 
 versation; we do unto all men as we would be done by. I never 
 wronged man, woman nor child, and I know none that hath aught 
 against us, unless for the answer of a good conscience. Here 
 are our neighbors who can testify for us. The crier continued 
 shaking his rod over her head, crying, "Hush, and be silent." 
 But one of the judges, a sober, ancient man, said, "Let the 
 woman speak for herself; she speaketh truth and reason; let 
 more of them speak. You are many against, them, and if they 
 may not be suffered to speak for themselves, it is very hard." 
 This stopped the rage of the bishop and judge, and they di- 
 rected the keeper to take them away, to be brought when call- 
 ed for. The court went to their dinner, and Friends with the 
 keeper. " No sooner were they gone, than a concern came 
 upon me," says Elizabeth Stirredge, "to follow them;.I could 
 neither eat nor drink, but was pressed in my spirit to go after 
 them." When she came, they were sitting down to dinner, 
 with music playing, and not seeing a fit opportunity, she re- 
 tired, and came in as they were rising, with a great dread and 
 awe over her spirit. One of them came to her and said : " Good 
 woman, whom would you speak with?" She answered, "The 
 judge of the sessions." He said, " I am the judge ; if you have 
 anything to say, I am ready to hear you." But not being the 
 man who sat on the bench that day, she said, " Thou art not 
 the man I am going to." Then he turned to the judge; and 
 said, " This woman hath something to say to you." Then one 
 of them, laying his hand on her shoulder, said, " Let this good 
 woman have what she will to say, we will hear her." Going 
 near to the bishop and judge, who sat at the upper end of the 
 
SOCIETY OF FRIENDS. 231 
 
 table, she said, " Forasmuch as you are all here who sat in 
 judgment against us this day, I have a concern upon my spirit 
 in vindication of our innocency. We are well known amongst 
 our neighbors to be a sober and an honest people, who live a 
 good life and conversation; we do no wrong to any; we can 
 do good to them that hate us, and pray for them that despite- 
 fully use us. I know of none who has aught against us, but 
 concerning the law of our God. Notwithstanding all this, 
 we are numbered among transgressors, and have been turned 
 into the common jail, amongst felons, our trades and families 
 are liable to be ruined, and all these things shall not befall us 
 but you shall understand thereof. I am here this day to testify 
 to the truth of it, for which the just and righteous God will 
 one day plead. As sure as the day gives its light, and tlje 
 covenant of day and night cannot be broken, there is not a 
 man here, nor any that draw breath, that shall escape the 
 tribunal seat of God's divine justice; every one shall receive a 
 just recompense of reward for the deeds done in their life- 
 time, whether they be good or evil." 
 
 I can truly say the dread of the Lord was upon me, insomuch 
 that they were smitten and had not a word to say. But in 
 going down stairs a young man said: " I thought it would be 
 so when this woman came in. I thought she would preach when 
 the Spirit moved her; but why would you suffer her," said he 
 to the landlord, " to disturb your guests?" Then he said: " Get 
 you down stairs, or I will throw you down." But nothing 
 daunted, she turned in again, saying, "What wrong have I 
 done to any one here ? if I could have kept my conscience clear 
 in staying away, I had not been here this day; but whether you 
 "will hear or forbear, I shall be clear in the day of account of 
 all your blood. So I left them and had great peace with the 
 Lord." On the following morning they were called into court, 
 but they saw the bishop there no more, and the judge was very 
 moderate. He directed the keeper to bring up the Quakers, and 
 calling some by name said, " You who stand here indicted, the 
 court fines you five shillings apiece." He said nothing about 
 payment, broke up the court, and they went their way. The 
 keeper also left Friends, to their great admiration, and above 
 eighty prisoners, who were before them that day, were lib- 
 
232 INCIDENTS CONCERNING THE 
 
 erated. After dinner, the cryer came in amongst them, and 
 said: " Neighbors and friends, I am glad for your release; you 
 are the people of God; men would ruin you, but God will not 
 suffer them so to do." He then asked: " where is the woman?" 
 E. Stirredge said: "Here am I." He added: "The Lord bless 
 you; I pray you, forgive me, for I intended no harm, nor would 
 do anything against you; though I shook my rod over your 
 head, I did it in no evil towards you; so I hope, my honest 
 neighbors and friends, you will forgive me." They answered, 
 " Yes, freely," and desired his well being forever. He went 
 his way in much love, praying God to bless them, and the 
 Friends returned to their respective habitations, with the peace 
 of the Lord in their bosoms, and she adds: " Everlasting praises 
 be given unto the Lord our God forevermore." 
 
 In the year 1670 Elizabeth Stirredge felt it required of her 
 to give a warning to king Charles 11., as follows: 
 
 This is unto thee, king; hear what the Lord hath committed 
 into my charge concerning thee. As thou hast been the cause 
 of making man desolate, so will the Lord lay thee desolate ^ 
 and as many as have been the cause of persecuting and shed- 
 ding the blood of my dear children, in the day when I call all to 
 account, I will plead with them, saith the Lord. Therefore hear 
 and fear the Lord God of heaven and earth, for of his righteous 
 judgments all shall be made partakers, from the king that sit- 
 teth upon the throne to the beggar upon the dunghill. 
 
 This testimony I delivered into his hands, with these words: 
 " Hear, king, and fear the Lord God of heaven and earth." 
 I can truly say that the dread of the Most High God was upon 
 me, which made me tremble, and great agony was over my 
 spirit, insomuch that paleness came into his face, and with a 
 mournful voice, he said: " I thank you, good woman." My soul 
 knoweth and magnifieth the name and power of the Lord my 
 God, for keeping me faithful to his testimony, and giving me 
 strength to do his will. So the Lord blessed my going forth, 
 his presence was with me in my journey, preserved my family 
 well, and my coming home was with joy and peace in my 
 bosom." 
 
SOCIETY OP FRIENDS. 233 
 
 Another exercise through which this faithful servant passed, 
 is thus narrated: 
 
 The officers came and demanded money for the king for our 
 meeting together. My husband answered them: "If I owed 
 the king any, I would surely pay him; but seeing I owe him no 
 money, I will pay him none." they asked leave to distrain his 
 goods; to which he said: " If you will take my goods by force 
 I cannot hinder you, but I will not give you leave to take them, 
 neither will I be accessory to your taking them." The officers 
 seeing our innocency, for we were in our shop at our lawful 
 calling, with our hands to our labor, and our children with us, 
 the constable leaned his head down upon his hand, with a 
 heavy heart and said: "It is against my conscience to take 
 their goods from them." Then I said: "John, have a care of 
 wronging thy conscience; for what could the Lord do more for 
 thee than to place his good Spirit in thy heart, to teach thee 
 what thou should'st do, and what thou should'st leave undone:" 
 He said: " I know not what to do in this matter; if paying the 
 money once would do, I would do it, but it will not end so; it 
 will be thus whilst you keep going to meeting; for the rulers 
 have made such laws, that never was the like in any age." I 
 said: "John, when thou hast wronged thy conscience, and 
 brought a burthen upon thy spirit, it is not the rulers who can 
 remove it from thee. If thou shouldst go to the rulers and say, 
 I have done that which was against my conscience to do, they 
 may say, as the rulers did to Judas, What is that to us, see 
 thou to that." 
 
 The officers who were with him came and pulled down our 
 goods; and the power of the Lord smote them insomuch that 
 paleness was in their faces and their lips quivered, and their 
 hands did so shake, that they could not hold it long. Then they 
 would force a poor man to take them, but he refused until 
 they forced him, and laid them upon his arms and shoulders. 
 He trembled very much, though we had nothing further to say 
 to them, after they came in, but could rejoice that the Lord 
 had found us worthy to suffer for his blessed truth and testi- 
 mony. A little time after, they had a meeting to appraise 
 the goods taken from us and other Friends; where there 
 
234 INCIDENTS CONCERNING THE 
 
 met together seven men called justices, and the officers and 
 sheriifs, bailiff and more of their confederates, a great room 
 full of them. I was at work in our shop, and seeing the con- 
 stable carrying some of the goods to be appraised, it imme- 
 diately came into my heart to go after them, not knowing one 
 word I should have to say; which made me a little consider for 
 what I should go, but it more and more lasted with me to go. 
 When I came within the doors, I sat down like one that was a 
 fool, and had not one word to say, as near as I can count the 
 time, for half or three-quarters of an hour. But when I came 
 in they were greatly disquieted in their minds and hurried in 
 their business. They said they could do nothing while I was 
 with them, the justices calling one to another to cause me to 
 be taken away many times, saying, " We shall not do any busi- 
 ness this day, but spend our time in vain, if this woman sit 
 here." They often tempted me to speak what I had to say, 
 and be gone ; but could not prevail with me. Then they called 
 to the man of the house to take me away, solemnly protesting 
 never to come to his house again, if he would not take me 
 away. But the man had not power to touch me, but full of 
 trouble said, " Sir, I cannot lay hands on her, for she is my 
 honest neighbor!" and he turning towards me, said, "Pray, 
 neighbor Stirredge, if you have anything to say, speak, that 
 you may be gone." One of the justices in great rage and fury, 
 solemnly protested he would never sit with them any more, if 
 they did not take me away ; oftentimes wondering at their 
 folly for letting me alone. Then he opened the back door and 
 went out, as though he would be gone, but in a little time came 
 in again saying, "What! is she here yet? I wonder at your 
 folly!" Then the power of the Lord fell upon me, and filled 
 my heart with a warning to them ; telling them " That it was 
 in vain to be found striving against the Lord and his people, 
 their work would not prosper; for the great God of heaven and 
 earth would be too strong for them. Therefore I warned them 
 to repent, and amend their lives before it be too late; for the 
 Lord will smite you at unawares, and in an hour not expected 
 by you; therefore remember that the Lord hath afforded you 
 a day of warning, before destruction comes upon you." This 
 and much more ran through me at that time. In a few weeks, 
 
SOCIETY OP FRIENDS. 235 
 
 as they were making merry at a feast, two of them died on a 
 sudden, after dinner, and the rest very hardly escaped. This 
 was about the year 1674." 
 
 When persecution was active in Aberdeen, in 1676, John 
 Skein addressed a letter from the prison to the provost, re- 
 monstrating with him for imprisoning Friends; in which he 
 says: 
 
 I warn thee, that thou " Seek not to cover this and such 
 like rigorous practices, lest thou add to thine iniquity." No 
 excuse will stand thee instead in the day of the Lord; and the 
 power and influence, by which thou proceedest as thou dost, 
 shall not cover thee from the hand of that God, who hath said 
 concerning his people: "He that toucheth you, toucheth the 
 apple of mine eye." Wherefore let not the self-seeking clergy, 
 nor their emissaries, sew pillows under the arm-holes, as the 
 false prophets did of old to those in authority, by telling thee, 
 that we are not the people of God; for know assuredly, that 
 it is, and hath been, the word of the Lord to me, with others 
 of my brethren, since we came in here, that as there is no 
 variableness nor shadow of changing in him, so he shall be 
 the same to us, as he hath been to our brethren and sisters 
 in the time of their sufferings under the persecuting anti- 
 christian spirit in England, Ireland and New England too, 
 where some suffered martyrdom for his name's sake. As we 
 continue faithful in owning Him before men, so He shall own 
 us, not only before our very persecutors, but also in the great 
 and terrible day of the Lord, before his Father and his angels. 
 Wherefore I beseech thee in God's holy fear, to take heed to 
 thy proceedings against an innocent people, and let not the 
 enemy within, nor his instruments without, drive thee farther 
 on in this path, wherein thou art walking, lest thou be found 
 a fighter against God. So repent, and be warned from the 
 Lord; despise it not, though it come through a weak instru- 
 ment. Receive this as thou pleasest; but this I can say, I 
 have wrote this in true love and respect both to thy soul and 
 body, as likewise in obedience to the Lord. What I have writ 
 shall stand as a witness against thee in the day of account. 
 
236 INCIDENTS CONCERNING THE 
 
 and I shall be clear of thy blood. But it is the earnest prayer 
 of my soul to the God of Power, that he may so second it, as 
 it may produce such fruits as are most acceptable to God, 
 and refreshing to his people, I rest as formerly, however 
 esteemed by thee. Thy true and faithful friend, 
 
 John Skein. 
 
 The trial of John Crook furnishes another illustration of 
 the despotic character of those who professed to administer 
 justice; and of the firmness with which Friends maintained 
 their legal rights — John Crook, who was a man of good family 
 and education, and had held the office of magistrate for some 
 time, having been dragged out of meeting and kept in prison 
 for several weeks without trial, was brought to the sessions 
 at the Old Bailey, when, there being no legal indictment upon 
 which he could be tried, the oath of allegiance was tendered 
 him by the court, in order to entrap and recommit him to 
 prison. Being well acquainted with the law, he requested that 
 prior to his being required to take the oath, his accuser should 
 first appear, and the cause why he had been so long deprived 
 of his liberty, should be investigated; but the court refused 
 to take any notice of his imprisonment, saying, it was no mat- 
 ter to them how a man was brought before them, finding him 
 there, they had the right to tender the oath to him, and he 
 must either take it or suffer the penalty for refusing. The 
 prisoner denied the legality of their proceeding, inasmuch as 
 he was there on trial, and if there was nothing found against 
 him he should be discharged, after which the law would justify 
 their requiring him to swear. But they refused to give any 
 heed to his plea, one of the judges saying: "You are here re- 
 quired to take the oath by the court, and I will inform you 
 what the penalty will be in case you refuse. For your first 
 denial shall be recorded, and then it shall be tendered to you 
 again at the end of the sessions, and upon a second refusal, 
 
SOCIETY OF FRIENDS. 237 
 
 you run a premunire, which is the forfeiture of all your estate, 
 if you have any, and imprisonment during life." Upon John 
 Crook replying that he stood for justice and the law, etc., the 
 judges cried out: "Take him away," which as the officers were 
 about to do, he addressed the court: "Mind the fear of the 
 Lord God that you may come to the knowledge of his will and 
 do justice; and take heed of oppressing the innocent, for the 
 Lord God of heaven and earth will assuredly plead their cause. 
 For my part I desire not the hurt of one of the hairs of your 
 heads; but let God's wisdom guide you." 
 
 On being brought before the court the next day, an in- 
 dictment against him for refusing to take the oath was read, 
 and he was called on to plead guilty or not guilty. He re- 
 quested to know first, who were his accusers. This the court 
 refused to take any notice of, and endeavored to affright him 
 by telling him that if he did not plead he would run in a pre- 
 munire, whereby "You lose the benefit of the law, and expose 
 yourself, body and estate, to great hazard, and whatever 
 violence is offered to your person or estate, you are out of 
 the king's protection." 
 
 John Crook. I desire, in meekness and humility, to say, I 
 shall not: I dare not betray the honesty of my cause, and the 
 honest ones of this nation, whose liberty I stand for as well 
 as my own, as I have cause to think I shall, if I plead to the 
 present indictment, before I see the face of my accusers. 
 
 Finding the court would pay no regard to his exposition of 
 the law, which prohibited the oath of allegiance to be tender- 
 ed to a prisoner until he had been rightfully tried for the of- 
 fence for which he had been committed, and that they were 
 bent on subjecting him to the severe penalty, they had re- 
 peatedly recited in his hearing, John Crook enquired, whether 
 if he took it to-day he could be called on to take it again, to- 
 morrow, or the next day, and so on as often as they chose. 
 
238 INCIDENTS CONCERNING THE 
 
 Judge. " When you have once sworn, you may not be put 
 upon it again except you minister occasion again on your 
 part." 
 
 J. C. " Is this the judgment of the court, that the oath 
 once taken by me is sufficient, and ought not to be tendered 
 to me a second time without new matter ministered on my 
 part?" 
 
 Judge. "Yes, you making it appear that you have once 
 taken it." 
 
 J. C. "Is this the judgment of the whole court?" 
 
 The whole court standing up. " Yes: it is the judgment of 
 the court." 
 
 J. C. . . . " I am the man that have taken it once, being 
 a freeman of the city of London, when I was made free; wit- 
 ness the records in Guild Hall, which I can produce, and no 
 new matter appearing . . you ought not, by your own judg- 
 ment, to tender it me a second time." 
 
 Notwithstanding their united judgment just before deliver- 
 ed, the judges refused to be bound by it, saying they would 
 not be thus entrapped. 
 
 J. C. "Will you not stand to your own judgment? Did 
 you not say, even now, that if I had once taken the oath, it 
 ought not to be tendered to me a second time except I minis- 
 tered new matter, that I had not kept it. No such matter 
 appearing, you ought not to tender it to me a second time, 
 by your own confession, much less indict me for a refusal." 
 
 He, with others, was remanded to jail. When brought be- 
 fore the court again, the same arbitrary course was pursued, 
 and whenever John Crook attempted to speak in his own and 
 his fellow-sufferer's defence, the court ordered the hangman 
 to stop their mouths, which he did repeatedly with a gag and 
 a piece of dirty cloth. The judge sentenced them to forfeit 
 all real estate during life ; and all personal estate forever, to 
 
SOCIETY OF FRIENDS. 239 
 
 be out of the king's protection, and to be imprisoned during 
 his pleasure. 
 
 J. C. " But we are still under God's protection." 
 
 They were all sent to prison. 
 
 The experience of Samuel Bownas furnished another illus- 
 tration of the manner in which Friends were made instru- 
 mental in promoting civil liberty. When in America, on a 
 religious visit, in 1702, he was arrested on Long Island, charged 
 with speaking against the church of England in one of his 
 sermons. When the case came up for trial, the grand jury 
 ignored the bill, at which the judge was very angry, and de- 
 manded of the jury their reasons. One of them, named James 
 Clement, a bold man, well skilled in the law, answered: "We 
 are sworn to keep the queen's secrets, our fellow's and our 
 own, and for that reason we declare no reasons." 
 
 Judge: "Now Mr. Wise Man speaks, but I tell you you are 
 not so sworn, and I could find in my heart to lay you by the 
 heels, and a fine upon your brethren." 
 
 Clement replied, he might if he pleased, but when it was 
 done, it should be exposed with as much expedition as the case 
 would admit in Westminster Hall. "For," adds he, "juries, 
 neither grand nor petty, are to be menaced with threats of 
 stocks or fines, but they are to act freely, according to the 
 best of their judgments, on the evidence before them." 
 
 Finding he could not bow the jury to his wishes, the judge 
 ordered Samuel Bownas to be kept in prison, and threatened 
 to send him to London chained to the deck of a man-of-war. 
 This greatly depressed Samuel's spirits, but an honest old man, 
 who had formerly been chief justice, came to visit him, and 
 taking him affectionately in his arms, said: "Dear Samuel, 
 the Lord hath made use of you as an instrument, to put a stop 
 to our arbitrary courts of justice, which have met with great 
 encouragement since his lordship (lord Cornbury) came here 
 
240 INCIDENTS CONCERNING THE 
 
 as governor. But there never has been so successful a stand 
 made against it as at this time. Fear not, they can no more 
 send you to England than they can me. The eyes of the coun- 
 try are now opened, and they will never be able to get a jury 
 to answer their end." 
 
 The old justice, as if he had been sent by Divine commis- 
 sion, raised Samuel Bownas' drooping spirits by his discourse, 
 renewed his faith, and as he said so it proved; they could not 
 get a second jury to find a bill against him, but they returned 
 it, ignoramus, as the first. 
 
 While Samuel Bownas' case was before the court, the hard- 
 hearted judge was taken ill, and it was deferred in hope of his 
 recovery, as he was considered the most fit to take vengeance 
 on the Quakers and Samuel Bownas; yet he never was per- 
 mitted to carry out his evil design, but died some months 
 before Samuel was released. • Our friend remained some time 
 on the island; and found that his long imprisonment had 
 stirred up the people, so that they flocked to the meetings 
 which he held through the country generally, in which he was 
 renewedly anointed and strengthened to publish abroad the 
 glad tidings of salvation through our Lord Jesus Christ. 
 
 The more fully we understand the prevailing spiHt of the 
 times in which the Society of Friends arose, the conditions 
 of social and political life that then existed, and especially 
 the contracted limits of civil and religious liberty; the more 
 highly do we value the bold and conscientious stand.in defense 
 of the rights of man taken by those undaunted advocates of 
 the Truth, our primitive Friends. Under the heavenly power 
 with which they were clothed, they wei^e as a brazen wall 
 against all oppression; and by their unyielding, yet meek and 
 innoffensive firmness in suffering, they finally overcame all op- 
 position, and largely contributed to secure to the English race 
 
SOCIETY OP FRIENDS. 241 
 
 the degree of freedom which they enjoy, and which we believe 
 exceeds that possessed by any other of the nations of Europe. 
 The life of Robert Pike, one of the early Massachusetts 
 Puritans, and contemporary with the Friends who were put to 
 death by the intolerant government there, throws light on 
 this subject. The author of the book says, in speaking of 
 those times: 
 
 "The civil authority was oifensively dictatorial in its com- 
 mands. No individual outside of the ruling power had any 
 rights with which government could not meddle." " What we 
 now call the rights of man were not only undefined and un- 
 recognized, but almost unknown." "The peremptory charac- 
 ter of even Massachusetts semi-popular government admits of 
 no question; and to face its hostility was an act of temerity in 
 which few engaged, and from which very few of those who 
 did undertake it, emerged unscathed." " It was a period of his- 
 tory, both at home and abroad, when the average citizen or 
 subject could secure immunity only by a discreet, quiet and 
 complete obedience." " The liberty of speech, and the liberty 
 of criticism and opposition, were the precise things that were 
 denied. The man who contended for either had to do it in the 
 spirit of a martyr, and risk a martyr's doom." 
 
 In illustration of this despotic spirit, the book relates the 
 proceedings against this Robert Pike, ending in a fine and 
 disfranchisement, because he had condemned a law passed by 
 the general court, which prohibited anyone from preaching 
 to the peogle on a First-day of the week who was not a regu- 
 larly ordained minister of the Puritan church. When a sub- 
 sequent petition was presented to them for a repeal of this 
 sentence, they considered this an unwarrantable and insulting 
 liberty, and appointed commissioners to deal with the petition- 
 ers. Robert Pike paid his fine, and in a few years had his 
 right of citizenship restored. There is no doubt his condem- 
 nation of an unrighteous law- was useful in opening the eyes 
 16 
 
242 INCIDENTS CONCERNING THE 
 
 of others; though in paying the fine he did not fully carry out 
 his testimony as would have been done by a consistent Friend. 
 These proceedings occurred about the year 1653. 
 
 The treatment of the early members of our Society clearly 
 evinces the despotic spirit of the magistrates above referred 
 to, and shows how little regard was paid even to the forms of 
 law, when the will of the officer, was contravened by the suf- 
 ferers. In 1655, near the same time that Robert Pike had 
 his controversy with the Massachusetts magistrates, some 
 Friends were brought into suffering at Barberry, in Oxford- 
 shire, Eng., for their religious principles; and they promptly 
 published to the world the history of their case, in a small 
 pamphlet or book, entitled, " The Saints' testimony finishing 
 through Sufferings," printed by Giles Calvert, at the Black- 
 Spread-Eagle in 1655. It clearly exposes the illegal and un- 
 just treatment on false accusations' meted out to Anne Aud- 
 land and others, compares the proceedings with Scripture 
 records to show their inherent unrighteousness, and lays the 
 burthen of their iniquities plainly on the heads of the trans- 
 gressors; sparing none for their station or influence, but faith- 
 fully warning them to repent, lest the righteous judgments 
 of the Lord should overtake them, and appealing to their own 
 conscience as evidence of the truth of the statements made, 
 and of the wickedness of their course. The old volume of 
 pamphlets in which this is contained, has within its binding 
 more than thirty documents, nearly all of which refer to sim- 
 ilar cases, and which were printed at different times between 
 the years 1653 and 1656. And this collection is a very small 
 part of the fruits of that unwearied perseverance in spread- 
 ing the Truth among the people by pen and press, as well as 
 by word of mouth, which made our early Friends such efficient 
 instruments not only in promoting vital religion in the world. 
 
SOCIETY OF FRIENDS. 243 
 
 but also in educating the communities in which they lived up 
 to a fuller appreciation of the rights of man. 
 
 It is not surprising that such plain dealing should offend 
 despotic magistrates, who were unused to having their acts 
 openly criticised, and who expected humble submission to their 
 dictates, whether right or wrong. And we can readily believe 
 that they were not pleased when told, that they had violated 
 the law of God as to respect of persons, and reminded that 
 He who judgeth righteously would give unto every one of 
 them according to their deeds, because they fined and com- 
 mitted a Friend to prison for coming into their presence with 
 his hat on, while at the same time they invited two priests 
 who were present, to retain those coverings. Anne Audland 
 in her " Warning " to the people of Barberry who were found 
 ^' falsely accusing and imprisoning the servants of the Lord 
 Jesus," thus pleads with "Magistrates, people and priest:" 
 " If they shall depart into utter darkness that visit not Christ's 
 little ones in prison, how shall those escape that cast them 
 into prison? The burthensome stone which you have taken 
 upon you, will grind you to pieces; to the light in all your 
 consciences do I speak, which will witness for God, and against 
 all unrighteousness, in the day of the Lord, when his right- 
 eous judgments shall be revealed from heaven against all un- 
 righteousness of men." 
 
 As Richard Farnsworth was passing quietly along the street 
 of the aforesaid Barberry, on his way to a meeting, a justice 
 of the peace met him, and ordered him to be sent to jail with- 
 out just provocation or the breach of any law. When brought 
 up to be examined the next day, no charge could be found 
 against him, and he was told he might go out of the town if 
 he would pay the sergeant his fees. Richard refused to do so, 
 and was remanded to prison, " Because," as the account states, 
 " he could not be a friend to deceit, and acknowledge a false 
 
244 INCIDENTS CONCERNING THE 
 
 imprisonment and pay fees for the same, being taken out of 
 the highway or street, as he was passing quietly on, and sent 
 to prison; and to color over their deceit withal, they have 
 added several lies in a mittimus, and here is kept in prison for 
 standing faithful to the Lord, and cannot have any fellowship 
 with the unfruitful works of darkness, but rather reprove 
 them." 
 
 Such faithful witnesses, whom no fear of man could intimi- 
 date, and no suffering prevent from upholding the standard 
 of Truth and righteousness which they believed the Lord him- 
 self had given them to bear aloft, were exceedingly annoying 
 to their persecutors; for they hesitated not to rebuke their 
 evil deeds, and to throw the burthen of the responsibility on 
 those who were violating the laws of God or man; and that, 
 both in private and in public; to the offenders themselves,, 
 and to the world at large. 
 
 In the year 1654, Miles Halhead came to Berwick, in North- 
 umberland, and went to the mayor of that town, and spoke to- 
 him in his shop thus: "Friend, hear what the servant' of the 
 Lord hath to say unto thee. Give over persecuting the Lord's 
 servants, whom He doth send in love to this town of Berwick, 
 to show you the way that leads to life eternal. I charge thee, 
 man, touch not the Lord's anointed, nor do his prophets any 
 harm, lest thou procure the anger of the living, eternal God 
 against thee." This bold language so offended the mayor, that 
 he sent Miles to prison, where he was about ten weeks, and 
 then was brought to the sessions, where a bill, drawn up against 
 him, was read in open court, but he denied the contents thereof, 
 yet said: " But what I said to the mayor of this town I will not 
 deny." And then he related the aforesaid words he spoke to 
 the mayor. Whereupon the recorder says: " Sirs, as I under- 
 stand by his own words, if he cannot prove the mayor of the 
 town a persecutor, in my judgment he hath wronged him." To 
 
SOCIETY OP FRIENDS. 245 
 
 this Miles answered: "If the mayor of this town of Berwick 
 dare say, in the presence of the Lord, whose presence is here, 
 that he is no persecutor, but the persecuting nature is slain 
 in him, I will be willing to abide the judgment of the court." 
 Then the clerk of the court said: "Mr. Mayor, if you will say 
 that you are no persecutor, but the persecuting nature is slain 
 in you, he is willing to abide the judgment of the court." To 
 this the mayor answered, " I know not what to do: I would I 
 had never seen him; I pray you let him go, and let us be no 
 more troubled with him." Then Miles said, That he would 
 prove this mayor of Berwick the greatest persecutor in town 
 or country. " I was once [thus he went on] committed to 
 prison in this town before, by some of the justices that are 
 now in this court; but thou, man, hast exceeded them all; 
 thou hast committed me, and kept me in close confinement for 
 about ten weeks, for speaking to thy own person, in thy own 
 shop. Now, I make my appeal to the recorder of this town of 
 Berwick, as I am a free-born Englishman, whether my impris- 
 onment be legal, according to the law of this nation, or not?" 
 Then the recorder of the town stood up and said: "It is not 
 very legal for any minister of the law to imprison any man in 
 his own cause." Then the court cried, " Take him away." The 
 ■chief priest of the town then stood, and desired the court that 
 be might ask Miles one question. To this Miles said: "The 
 Lord knows thy heart, man, and at this present has revealed 
 thy thoughts to his servant; and therefore now I know thy 
 Tieart, also, thou high priest, and the question thou wouldst 
 ask me; and if thou wilt promise me, before the court, that 
 if I tell thee the question thou wouldst ask me, thou wilt deal 
 plainly with me, I will not only tell thee thy query, but I will 
 answer it." Then the priest said he would. Then Miles pro- 
 ceeded: "Thy question is this. Thou wouldst know whether I 
 ■own that Christ that died at Jerusalem or not?" To this the 
 
246 INCIDENTS CONCERNING THE 
 
 priest, wondering, said: "Truly that is the question." Then 
 Miles said, "According to my promise, I will answer it before 
 this court; in the presence of the Lord God of heaven, I own 
 no other Christ than Him that died at Jerusalem, and made a 
 good confession before Pontius Pilate, to be the light and way 
 that leads fallen man out of sin and evil, up to God eternal, 
 blessed forevermore." More questions were not asked him, 
 but the jailor was commanded to take him away. Yet, within 
 a short time the court gave order to release him. 
 
 The early ministers in the Society of Friends often encoun- 
 tered much exposure and hardship in their efforts to fulfil the 
 commissions entrusted to them by their Divine Master. Some 
 of the early settlers in North Carolina were men and women 
 who had sought refuge in the wilderness, from the persecutions 
 to which they were exposed in New England and Virginia. 
 
 The first record of a visit to them by any of the ministers 
 of the Society of Friends, was in the early part of the year 
 1672. George Fox and several others, came to this country 
 from England, by the way of the West Indies, and landed at 
 the Patuxent River in Maryland. Some of the party went 
 northward, and William Edmundson went to Virginia. After 
 some service there, he felt it laid upon him to go to Carolina, 
 and his record of his journey there shows the hardships which 
 the Gospel messengers to newly settled sections of the coun- 
 try had to encounter in those days. He says: 
 
 Two Friends accompanied me, it being all wilderness, and 
 no English inhabitants or pathways, but some marked trees to 
 guide people. The first day's journey we did pretty well, and lay 
 that night in the woods, as we often used to do in those parts. 
 The next day, being wet weather, we were sorely foiled in 
 swamps and rivers, and one of the two who were with me for 
 a guide was at a stand to know which way the place lay we 
 were to go to. I, perceiving he was at a loss, turned my mind 
 to the Lord, and as He led me, I led the way. So we travelled 
 
SOCIETY OF FRIENDS. 247 
 
 in many difficulties until about sunset, then they told me they 
 could travel no farther, for they both fainted, being weak- 
 spirited men. I bid them stay there, and kindle a fire, and I 
 would ride a little farther, for I saw a bright horizon appear 
 through the woods, which travellers take as a mark of some 
 plantation. I rode on to it, and found it was only tall timber 
 trees without underwood. But I perceived a small path, which 
 I followed until it was very dark and rained violently; then I 
 alighted and set my back to a tree until the rain abated. It 
 being dark and the woods thick, I walked all night between 
 two trees, and though very weary, I durst not lie down on the 
 ground, for my clothes were wet to my skin. I had eaten little 
 or nothing that day, neither had I anything to refresh me but 
 the Lord. In the morning I returned to seek my two com- 
 panions, and found them lying by a great fire of wood. I told 
 them how I had fared, and he that should have been the guide 
 would have persuaded me that we were gone past the place 
 where we intended, but my mind drew to the path which I 
 had found the night before. So I led the way, and that path 
 brought us to the place where we intended, viz: Henry Phil- 
 lip's house by Albemarle River. 
 
 He and his wife had been convinced of the Truth in New 
 England, and came here to live, and not having seen a Friend 
 for seven years before, they wept for joy to see us. It being 
 on a First-day morning when we got there, although I was 
 weary and faint and my clothes wet, I desired them to send to 
 the people there-away to come to a meeting about the middle 
 of the day, and I would lie down upon a bed, and if I slept too 
 long that they should awake me. Now, about the hour ap- 
 pointed, many people came, but they had little or no religion, 
 for they came and sat down in the meeting, smoking their 
 pipes. In a little time the Lord's testimony arose in the au- 
 thority of his power, and their hearts being reached by it, 
 several of them were tendered and received the testimony. 
 After meeting they desired me to stay withthem, and let them 
 have more meetings. 
 
 One Terns, a justice of the peace, and his wife were at the 
 meeting, who received the Truth with gladness, and desired 
 to have the next meeting at their house, about three miles off, 
 
248 INCIDENTS CONCERNING THE 
 
 on the other side of the water; so we had a meeting there the 
 next day, and a blessed time it was, for several were tendered 
 with a sense of the power of God, received the Truth, and 
 abode in it. 
 
 I could stay no longer with them at that time, for I had 
 appointed a men's meeting in Virginia, to be on the Fifth-day 
 of that week, things being much out of order among them. I 
 therefore took my leave of them in the love of Grod, and be- 
 gan my journey on Third-day morning, with my two fellow- 
 travellers. I had ridden but a few miles before I was seized 
 with grievous pain and a weakness in my bowels, occasioned 
 by the great cold I got with those hardships in coming thither. 
 I rode in great pain that day, and at night lay in the wilder- 
 ness. Soon after we alighted off our horses, my two fellow- 
 travellers, who should have helped me, fell sick and fainted. 
 So I was forced to rise, kindle a fire and fodder the horses. 
 After some time they recovered from their fainting fit. The 
 Lord was merciful, and bore up my spirit that night, and the 
 next day we got to Virginia to the men's meeting, and the 
 Lord's power was with us, and Friends received Truth's dis- 
 cipline in the love of it, as formerly they had received the doc- 
 trine of Truth, for which they were great sufferers in the 
 spoiling of their goods, the governor being a very peevish 
 man, and much set against Truth and Friends. 
 
 George Fox also visited this little flock, and preached the 
 Gospel among the surrounding people in the same year, 1672. 
 After leaving Pagan's Creek, in Virginia, he says: 
 
 Our way to Carolina grew worse, being much of it plashy, 
 and pretty full of great bogs and swamps, so that we were 
 commonly wet to the knees, and lay abroad at nights in the 
 woods by a fire, saving one of the nights we got to a poor- 
 house at Sommertown, and lay by the fire. The woman of the 
 house had a sense of God upon her. The report of our travel 
 had reached thither, and drawn some that lived beyond Som- 
 mertown to that house, in expectation to have seen and heard 
 us; but they missed us. Next day, the twenty-first of the 
 Ninth Month, having travelled hard through the woods and 
 over many bogs and swamps, we reached Bonner's Creek; there 
 
SOCIETY OF FRIENDS. 249 
 
 we lay that night by the fireside, the woman lending us a mat 
 to lie on. 
 
 This was the first house we came to in Carolina. Here we 
 left our horses, over-wearied' with travel. From hence we 
 went doTvn the creek in a canoe to Macocomocock River, and 
 came to Hugh Smith's, where people of other professions came 
 to see us (no Friends inhabiting that part of the country) and 
 many of them received us gladly. Amongst others, came Na- 
 thanial Batts, who had been governor of IJoan-oak. He went 
 by the name of Captain Batts, and had been a rude, desperate 
 man. He asked me about a woman in Cumberland, who, he 
 said, he was told, had been healed by our prayers and laying 
 on of hands, after she had been long sick and given over by 
 the physicians. He desired to know the certainty of it. I 
 told him we did not glory in such things, but many such things 
 had been done by the power of Christ. 
 
 Not far from hence we had a meeting among the people, 
 and they were taken with the Truth; blessed be the Lord! 
 Then passing down the river Maratick in a canoe, we went 
 down the bay Connie-oak, to a captain's, who was loving to us, 
 and lent us his boat, for we were much wetted in the carioe, 
 the water fiashing in upon us. With this boat we went to the 
 governor's; but the water in some places was so shallow, that 
 the boat, being loaden, could not swim; so that we put off 
 our shoes and stockings, and waded through the water a pretty 
 way. The governor, with his wife, received us lovingly; but 
 a doctor there would needs dispute with us. And truly his 
 opposing us was of good service, giving occasion for the open- 
 ing of many things to the people concerning the Light and 
 Spirit of God, which he denied to be in every one; and affirm- 
 ed it was not in the Indians. Whereupon I called an Indian 
 to us, and asked him, " Whether or no, when he did lie, or do 
 wrong to any one, there was not something in him, that did 
 reprove him for it?" He said: "There was siich a thing in 
 him that did so reprove him; and he was ashamed when he 
 had done wrong, or spoken wrong." So we shamed the doctor 
 before the governor and people; insomuch that the poor man 
 ran out so far, that at length he would not own the Scriptures. 
 We tarried at the governor's that night; and next morning 
 
250 INCIDENTS CONCERNING THE 
 
 he very courteously walked with us himself about two miles 
 through the woods, to a place whither he had sent our boat 
 about to meet us. Taking leave of him, we entered our boat, 
 and went about thirty miles to Joseph Scot's, one of the rep- 
 resentatives of the country. There we had a sound, precious 
 meeting; the people were tender, and much desired after meet- 
 ings. Wherefore at an house about four miles further, we 
 had another meeting; to which the governor's secretary came, 
 who was chief secretary of the province, and had been for- 
 merly convinced. 
 
 I went from this place among the Indians, and spoke to them 
 by an interpreter, showing them, " That God made all things 
 in six days, and made but one woman for one man; and that 
 God did drown the old world because of their wickedness. 
 Afterwards I spoke to them concerning Christ, showing them 
 that He died for all men; for their sins, as well as for others; 
 and had enlightened them as well as others; and that if they 
 did that which was evil He would burn them; but if they did 
 well they should not be burned." There was among them 
 their young king and others of their chief men, who seemed 
 to receive kindly what I said to them. 
 
 Having visited the north part of Carolina, and made a little 
 entrance for Truth upon the people there, we began to return 
 again towards Virginia, having several meetings in our way, 
 wherein we had good service for the Lord, the people being 
 generally tender and open; blessed be the Lord! We lay one 
 night at the secretary's, to which we had much ado to get; 
 for the water being shallow, we could not bring our boat to 
 shore. But the secretary's wife, seeing our s^trait, came her- 
 self in a canoe, her husband being from home, and brought 
 us to land. By next morning our boat was sunk, and full of 
 water; but we got her up, mended her, and went away in her 
 that day about twenty-four miles, the water being rough, and 
 the winds high; but the great power of God was seen, in car- 
 rying us safe in that rotten boat. In our return we had a 
 very precious meeting at Hugh Smith's; praised be the Lord 
 for ever! The people were very tender, and very good service 
 we had amongst them. There was at this meeting an Indian 
 captain, who was very loving; and acknowledged it to be truth 
 
SOCIETY OP FRIENDS. 251 
 
 that was spoken. There was also one of the Indian priests, 
 whom they called a Pauwaw, who sat soberly among the peo- 
 ple. The ninth of the Tenth Month we got back to Bonner's 
 Creek,, where we had left our horses; having spent about 
 eighteen days in the north of Carolina. 
 
 In his Memoirs, Joseph Hoag, records his experience in at- 
 tending his religious meetings. He says: 
 
 We found it our duty, when at home, to be faithful in at- 
 tending our meetings, so that the two first years we used to 
 walk over four miles, twice a week, spring, summer and fall. 
 In winter I used my oxen for a team, taking all our family 
 with us. Starting about sun-rise, we could get to meeting 
 seasonably, and home about sun-set. When I got able to buy 
 and keep a horse for your mother to ride, I felt rich. Oh! 
 dear children, I want, if any or all of you should arrive at easy 
 circumstances, that you remember whence you have risen, 
 and always let a thankful and humble mind be your inner gar- 
 ment, that the blessing of the dew of heaven may rest upon 
 you. 
 
 A love of the attendance of meetings has been a character- 
 istic of all true Quakers. Samuel Smith mentions his visiting 
 Dorothy Owen, in North Wales, a young women noted for her 
 excellent gift in the ministry. He says: " She had been sev- 
 eral times to the Yearly Meeting at London, more than two 
 hundred miles on foot, and to Quarterly Meetings frequently 
 from twenty to fifty miles." Our late dear Friend, that honest 
 minister of the Gospel, Ellen McCarty, of Elkland, Lycoming 
 County, Pennsylvania, often walked to the next settlement to 
 attend meeting, a distance of five miles, carrying a babe with 
 her. On one occasion in winter, she remained all night in the 
 neighborhood of the meeting-house, and in the morning found 
 that snow had fallen to a considerable depth. She had two 
 of her little boys with her, who assisted her in turns with the 
 babe, until the infant became fretful, and would cry whenever 
 
252 INCIDENTS CONCERNING THE 
 
 either of the brothers took it, and the difficulty of walking 
 through the snow with such a weight in her arms, made the 
 journey very toilsome to her, and she had frequently to sit 
 down, overcome with fatigue. Harassed in body and tried in 
 mind, she declared aloud she would not go to the meeting 
 again. She reached home safely, and things passed on during 
 the week as usual, but on the next Seventh-day she found a 
 weight of darkness, and an uncommon depression upon her 
 spirits. On feeling this, she sat down in quiet, anxiously seek- 
 ing the cause. Her mind was soon illuminated clearly to dis- 
 cern the truth, and she perceived a hand pointing to the meet- 
 ing-house, whilst she remembered the hasty resolution she 
 had formed in her own impatient will. She saw her error, 
 took fresh courage to encounter the difficulties and trials of 
 her situation, and the next day contentedly trudged with her 
 usual load the five miles to attend her meeting and seek for 
 spiritual strength to sustain her own soul. She was careful 
 hence forward to be diligient in the performance of this, as 
 well as her other duties, and in consequence thereof grew in 
 the root of Life, became an able minister of the Gospel, and 
 was made useful in the household of faith. 
 
 Be thou faithful unto death, and I will give thee a crown 
 of life. 
 
 CHAPTER VIIL 
 
 COMMUNION WITH GOD. 
 
 The whole tendency of the teaching and practice of our 
 
 early Friends was towards communion with God. When they 
 
 met for Divine worship they endeavored to draw near unto 
 
 Him in feeling, and waited to feel the movings of his Spirit. 
 
SOCIETY OF FRIENDS. 253 
 
 And this was a marked characteristic of their every day life. 
 Hence they knew more of the workings of his power upon 
 them, and were more abundantly favored with the revelations 
 of his will, than is the common experience of those who are 
 less spiritually minded. The records of their lives present 
 very many remarkable and interesting illustrations of this; 
 and show that the spirit of prophecy has not ceased to visit 
 mankind. 
 
 In the Journal of the life of that worthy Friend, William 
 Edmundson, is contained an account of a visit paid by him to 
 the town of Londonderry, and the remarkable testimony which 
 he delivered to its inhabitants, under the constraining power 
 of the Spirit of the Lord. The narrative reminds one of the 
 warnings uttered in ancient days by the prophets of Israel to 
 a backsliding people. 
 
 Another time I was moved of the Lord to go from my own 
 house to Londonderry, to warn them to repent, or the Lord 
 would bring a scourge over them. So in obedience to the 
 Lord I went, and when I came there it happened to be a day 
 of humiliation, as they called it, being at the time the plague 
 was in London. They were gone to their worship at the cathe- 
 dral, and I was moved of the Lord to go there. When I came 
 to the door, the man who used to ring the bells met me, and 
 took me by the hand, and led me near the pulpit, where the 
 bishop was preaching. He thought he had got a Presbyterian 
 convert, and did not take off my hat, until he saw the people 
 gaze at me, observing which, he took my hat off and laid it by. 
 I stood there until the bishop had done preaching; the peoples' 
 eyes were on me, and I spoke what the Lord gave me to say, 
 warning them to repent, or the Lord would bring a scourge 
 over them, and scale their walls without a ladder. The bishop 
 called to the mayor and officers to take me away, but the dread 
 of the Lord's power was over them; they all sat still, and did 
 not molest me. When I had delivered the Lord's message, I 
 went towards the door, where the man who led me in met me, 
 and took me by the hand, having my hat in his other hand; he 
 
254 INCIDENTS CONCERNING THE 
 
 led me to the door, put my hat on my head, and bid God speed 
 me well. 
 
 I went to my lodging, which was a public-house, kept by 
 John Gibson, who with his wife were convinced of the Truth. 
 There I was moved to write a paper to the bishop and magis- 
 trates, and the next day I went to the bishop's house with it, 
 he living in the city, I knocked at the door, and the man who 
 led me in and out of the worship-house the day before, opened 
 the door, and made his apology, that he did me no harm at 
 the church. I told him he did well and asked him for the 
 bishop. He said he was gone to dinner, and a great many 
 gentlemen with him; for there was a great meeting of them; 
 and he told me it would be better to come when they had 
 dined. 
 
 I went back to my lodging, and in a little time came again, 
 and they having then dined, I sent my paper to them, and they 
 sent a priest to call me up. As I was going up the stairs, the 
 word of the Lord said unto me, I will make thee as a wall of 
 brass. There were the bishop, the governor, the mayor, sev- 
 eral justices, priests and others in a great dining-room; the 
 bishop sat with his hat on, and the rest all stood bare-headed. 
 When I came into the room, the bishop rose up from his seat, 
 put oif his hat, and met me with several low bows; but I was 
 as a wall of brass, and stood in the power of the Lord, that 
 was with me, which smote him. Then he sat down, and told 
 me that what I said at their worship the day before was true, 
 and he preached the same, and pointed to two of the priests, 
 saying, they preached the same, therefore there was no need 
 of me. I told him, the more preachers of Truth the better, and 
 there was need enough; and he being a bishop, ought to en- 
 courage me. He said he must know what I came to the city 
 for, and who sent me, and he bid the mayor examine me. So 
 the mayor came from among the rest, and asked me where I 
 dwelt? I told him in the Queen's County. He asked what trade 
 I was? I told him, a ploughman. He asked my business there 
 and who sent me? I told him the Lord Jesus Christ sent me, 
 to warn them to repent, or He would lash them with his judg- 
 ments. As I declared this, the Lord's power reached him, and 
 he could not refrain from tears, being a tender-spirited man; 
 so he went back behind the rest. 
 
SOCIETY OF FRIENDS. 255 
 
 The bishop seeing this, was amazed, and bid two of his wait- 
 ing men take me into the buttery, and make me eat and drink. 
 They took me by the arms down the stairs, and bid me go into 
 the buttery to eat and drink. I told them I would not eat or 
 drink there; but they urged me, saying, I heard their lord com- 
 mand them to make me eat and drink. I asked them if they were 
 Christians at that house. They said yes; then, said I, let your 
 yea be yea; and your nay be nay, for that is Christ's command. 
 I said, I will not eat or drink here, and you take no notice of 
 it, being accustomed to break your yea and nay. They stood 
 silent and let me go, for the Lord's power astonished and was 
 over them all. 
 
 I went to my lodging, and was moved of the Lord to write 
 a paper, and put it on the gates of the city, and to declare the 
 Lord's message through the streets. Accordingly I wrote a 
 paper that evening, and in the morning went first to the 
 mayor and told him the message I had to the city. He said 
 the bishop had chid him the day before, because he did not 
 send me to prison; but he did not intend to do it, so long as 
 the law would bear him harmless, and wished he had me living 
 by him, and then I should soon have another to help to sup- 
 press wickedness. I went from the mayor, and beginning 
 near Water-gate, sounded the Lord's message through the 
 streets; it was dreadful to the people, and several ran as if 
 before naked swords. As I came near the main guard, a sol- 
 dier being at the door mocked, but in the dread of the Lord's 
 power Hooked in at the guard-house door, and cried. Soldiers! 
 all repent. The soldiers on the guard were smitten as men 
 affrighted, for the power of the Lord was mighty, in which I 
 performed this service; and when I had done, I put a paper on 
 the gates, as the Lord moved me. Being clear, I left the city, 
 and visited Friends' meetings in the north, and they admired 
 the Lord's goodness that carried me through that service 
 without a prison. 
 
 The city of Londonderry was one of the Protestant strong- 
 holds in Ireland; and during the civil war which was waged 
 in that country after the coming to England of William of 
 Orange, and the expulsion of James IL, it declared in favor 
 
256 INCIDENTS CONCERNING THE 
 
 of William and Mary, and was besieged by the forces of James. 
 This was in 1689, twenty-four years after William Edmundson, 
 under a consciousness of approaching danger, had called its 
 inhabitants to repentance. The account of the siege which 
 follows, is condensed from Macaulay's History: 
 
 After ineifectual attempts to persuade the inhabitants to 
 surrender, the besieging force began to batter the town. It 
 was soon on fire in several places. Roofs and upper stories of 
 houses fell in and crushed the inmates. During a short time 
 the garrison, many of whom had never before seen the effect 
 of a cannonade, seemed to be discomposed by the crash of 
 chimneys, and by the heaps of ruins mingled with disfigured 
 corpses. But familiarity with danger soon produced its na- 
 tural effect, and the spirits of the people revived. Two months 
 passed away, marked with much hard fighting. There had 
 been sallies and skirmishes with various success; but on the 
 whole the advantage had been with the garrison. But before 
 the hope of reducing the town by main force was relinquished, 
 it was determined to make a great effort. The point selected 
 for assault was an outwork called Windmill Hill, which was 
 not far from the southern gate. Religious stimulants were 
 employed to animate the courage of the forlorn hope. Many 
 volunteers bound themselves by oath to make their way into 
 the works or to perish in the attempt. Captain Butler, son 
 of the lord Mountgarret, undertook to lead the sworn men 
 to the attack. On the walls the colonists were drawn up in 
 three ranks. The office of those who were behind was to load 
 the muskets of those who were in front. The Irish came on 
 boldly and vnth a fearful uproar, but after long and hard fight- 
 ing were driven back. The women of Londonderry were seen 
 amidst the thickest fire serving out water and ammunition 
 to their husbands and brothers. In one place, where the wall 
 was only seven feet high, Butler and some of his sworn men 
 succeeded in reaching the top; but they were all killed or 
 made prisoners. At length, after four hundred of the Irish 
 had fallen, their chiefs ordered a retreat to be sounded. 
 
 Nothing was left but to try the effect of hunger. It was 
 known that the stock of food in the city was but slender. 
 
SOCIETY OP FEIENDS. 257 
 
 Every avenue for the introduction of provisions was carefully 
 guarded. A heavy boom was stretched across the river to pre- 
 vent the access of vessels. 
 
 Many of the inhabitants died of famine and disease before 
 relief came. Half a pound of tallow and three-quarters of a 
 pound of salted hide were the rations dealt out to each fight- 
 ing man. A fleet of vessels from England loaded with sup- 
 plies arrived on the coast, but for some time did not venture 
 to ascend the Foyle. 
 
 Amid such distress, it is not to be doubted that the pro- 
 phetic admonitions of William Edmundson must often have 
 been brought to mind. This is indicated by his own remark 
 at the conclusion of the account of his visit: "The people of 
 Londonderry afterwards remembered these warnings, and 
 spoke of them in their great distress in the last siege, when 
 thousands died for want of bread, and through other miseries, 
 the Lord having scaled their walls without a ladder, yet suf- 
 fered not their enemies to get the city with force of arms, or 
 scaling-ladders. And thus the warning before given them 
 was fulfilled." 
 
 The foresight granted to William Edmundson, on his visit 
 to Londonderry, was not a solitary instance. Many of our 
 early Friends were favored at times with a sense or sight of 
 coming events. George Fox having gone to Hampton Court 
 to lay before Oliver Cromwell the sufferings of Friends from 
 unjust persecutions, met him as he rode at the head of his life 
 guards, and says: "I saw and felt a waft of death go forth 
 against him, and when I came to him he looked like a dead 
 man." In a few days Oliver died, and soon after, Charles the 
 Second came to the throne. George Pox says: "I had a sight 
 and sense of the king's return a good while before, and so had 
 some others. I wrote to Oliver several times, and let him 
 know, that while he was persecuting God's people, they whom 
 ]7 
 
258 INCIDENTS CONCERNING THE 
 
 he accounted his enemies were preparing to come upon him." 
 Thomas Aldamand Anthony Pearson were moved to go through 
 all the jails in England, and to get copies of Friends' commit- 
 ments under the jailors' hands, that they might lay the weight 
 of their sufferings upon Oliver Cromwell. And when he re- 
 fused to give order for the releasing of them, Thomas Aldam 
 was moved to take his cap off his head, and rend it in pieces 
 before him, and to say to him. " So shall thy government be 
 rent from thee and thy house." 
 
 In 1653, " Being one day at Swarthmore Hall, when judge 
 Fell and justice Benson were talking of the news, and of the 
 parliament then sitting (called the long parliament), I was 
 moved to tell them: Before that day two weeks the parlia- 
 ment should be broken up, and the speaker plucked out of his 
 chair. And that day two weeks justice Benson told judge 
 Fell that now he saw George was a true prophet, for Oliver 
 had broken up the parliament." 
 
 William Edmundson gives a lively narrative of how he was 
 led of the Lord, as an horse with a bridle, to perform a ser- 
 vice for his Divine Master. He says: 
 
 About this time there were two women Friends from Lon- 
 don, Anne Gould and Julian Westwood, who came to Dublin 
 and travelled to Londonderry, having some drawings to that 
 place. After some service for the Lord there, they travelled 
 to Colerain, so through the Scotch country to a place called 
 Clough, all on foot, in winter time, wading rivers and dirty, 
 miry ways. Anne Gould, being a tender woman, was much 
 spent, and staid at Clough, the enemy persuading her that 
 God had forsaken her, and that she was there to be destroyed, 
 so that she fell into despair; but 1 knew nothing of them. 
 
 At this time my brother and I were at a fair in Antrim; 
 being late there, we proposed to lodge that night at Glenavy, 
 six miles on our way homeward. Before we got to Glenavy I 
 was under a great exercise of spirit, and the word of the Lord 
 came unto me that my shop was in danger to be robbed that 
 
SOCIETY OF FRIENDS. 259 
 
 night. I told my brother of it, so we concluded to travel 
 home: and went about a mile beyond Glenavy; but my spirit 
 was still under a. great exercise, the word of the Lord moving 
 me to turn back towards Clough. I was brought under a great 
 exercise, between these two motions, to travel back and my 
 service unknown; and my shop, on the other hand, in danger 
 to be robbed, which brought me into a great strait, for fear 
 of a wrong spirit. I cried to the Lord in much tenderness of 
 spirit, and his word answered me, that which drew me back 
 should preserve my shop, so we went back to Glenavy, and 
 lodged there. That night I slept little, because of many doubts 
 about the concerns; on the other hand, I durst not disobey, 
 for I knew the terrors of God for disobedience. 
 
 The next morning my brother went home, but I rode back 
 to Antrim. Towards evening I came to Clough, and took up 
 my lodging at an inn. When I came into the house I found 
 Anne Gould in despair, and Julian Westwood with her, but 
 when they knew who I was and heard my name (for they had 
 heard of me before), the poor, disconsolate woman revived for 
 joy and gladness, and got up, for she was in bed, overwhelmed 
 under trouble of mind. I saw then that my service of coming 
 there was for her sake. When we came to discourse of mat- 
 ters, I told her how I was brought there by the good hand of 
 God, led as an horse by the bridle to the place where they 
 were; they therefore greatly rejoiced and praised God: the 
 tender woman was helped over her trouble, and she saw it was 
 a trial of great temptations she had laid under. 
 
 They had a mind to go to Carrickfergus, to my house and 
 to Dublin to take shipping for England, but neither of them 
 would undertake to ride single, therefore I was forced the 
 next day to carry thenj behind me, first one and then the other. 
 When we came in very foul way, I set them both on horse- 
 back, and waded myself through dirt and mire in my boots, 
 holding them both on horseback with my hands. We came to 
 Conyers that night and lodged there. The next day I got them 
 to Carrickfergus, and there leaving them, rode home, and sent 
 my brother and two horses to bring them to my house. 
 
 When I came home, I inquired about my shop, whether it 
 had been in danger of robbing. They told me the night I was 
 
260 INCIDENTS CONCERNING THE 
 
 under that exercise about it, the shop window was broken down 
 and fell with such violence on the counter that it awakened 
 our people, and the thieves were affrighted and ran away. So 
 I was confirmed it was the word of the Lord that sid that 
 which drewme back should preserve my shop, and I was greatly 
 strengthened in the word of life, to obey the Lord in what He 
 required of me. When these two women had staid some time 
 at my house, and visited Friends, my brother sent them on 
 horseback to Dublin, so they went for England. 
 
 In 1672, William Edmundson returned to Ireland from a 
 visit in America. Whilst he was at sea on that voyage, he 
 says : " As I lay retired in my cabin, an heavenly vision came 
 over my senses, and in it appeared two very poor, ill-favored 
 cows, which arose under my plough-beam, as I was holding 
 my plough. Whereupon I sat up in my cabin and considered 
 the matter. Then the word of the Lord came to me and said, 
 ' The two cows are two years; for these shall be two very dear 
 years, and inasmuch as the cows arose under the ploughshare, 
 they shall fall on corn and cattle.' . This came to pass in a very 
 little while : in the time of great plenty, contrary to men's 
 reason, cattle died abundantly, and the price of corn rose to 
 an astounding" height, so that many were famished for lack 
 of bread, and several families who had lived plentifully were 
 forced to go a begging, their corn being spent and cattle 
 dead. Several families who were ashamed to beg, shipped 
 themselves for servants to the West Indies to get food." 
 
 When George Fox was at Gainsborough in 1652, a man 
 charged him with having said that he was Christ. He says 
 this " put the people into such a rage, that they had much to 
 do to keep their hands off me. I was moved of the Lord to 
 stand up upon the table, in the eternal power of God, and tell 
 the people, ' That Christ was in them, except they were repro- 
 bates; and that it was Christ, the eternal power of God, that 
 spoke in me at that time unto them; not that I was Christ.' 
 I called the accuser Judas, and was moved to tell him that 
 
SOCIETY OP FRIENDS. 261 
 
 Judas' end should be his. The Lord's power came over all, 
 and quieted the minds of the people, and they departed in 
 peace. But this Judas shortly after hanged himself." 
 
 When Martha Routh was in America on a religious visit in 
 1795, and was travelling in the interior of Virginia, she be- 
 came very sick, through the oppressive heat of the weather, 
 and the exposure to which she was subjected. If she had 
 been at home, she would have thought it right to remain 
 quietly at home in her chamber. But she went to meeting, 
 where she sat a long time in silent exercise. When it ap- 
 peared nearly time to close the meeting, she was led into a 
 line of labor, in which she says: "I felt healing virtue, both 
 of body and mind." 
 
 The experience of the servants of the Lord confirms the 
 testimony of the prophet Joel: " I will pour out my spirit upon 
 all flesh; and your sons and your daughters shall prophesy, 
 your old men shall dream dreams, and your young men shall 
 see visions." The apostle Peter declared that the wonderful 
 pouring forth of the spirit, which was witnessed at Jerusalem 
 on the day of Pentecost, was the fulfilment of this prophecy; 
 but it was by no means limited to that remarkable event; but 
 from that day to this, every generation has partaken of the 
 blessing predicted by Joel, and has been favored with the pre- 
 cious visitations of the spirit of God, reproving for evil, and 
 pointing out to the obedient mind, the way in which we should 
 walk to obtain the Divine favor. These visitations are no part 
 of our natural faculties, but come directly from the Source of 
 every good and perfect gift. It was through their enlighten- 
 ing power that the prophets of old were enabled to foretell 
 future events and to perform wonderful miracles. Under the 
 same Divine influence, Peter and John were enabled to heal 
 the imperfect man — not by any power or holiness of their own. 
 For, when they were examined by the rulers of the people. 
 
262 INCIDENTS CONCERNING THE 
 
 Peter, filled with the Holy Ghost, declared: "Be it known 
 unto you- all, and to all the people of Israel, that by the name 
 of Jesus Christ of Nazareth, whom ye crucified, whom God 
 raised from the dead, even by Him, doth this man stand here 
 before you whole." 
 
 It seems to us a mistaken notion to suppose that every- 
 thing miraculous has been withdrawn from the church; for so 
 numerous are the cases in which the Lord's servants are pre- 
 served from threatened dangers, which their own wisdom 
 could not have avoided; or led in paths that they have not 
 seen, to the accomplishment of the Divine purposes; or ex- 
 perience their petitions to the Almighty graciously answered; 
 that there are probably few if any persons of religious experi- 
 ence who have not known such in their own lives. We regard 
 these favors as among the common mercies of the Lord, re- 
 stricted to no denomination of people, but bestowed more 
 abundantly on those who are most fervent in spirit. Among 
 the early members of our Society were many who lived in close 
 communion with their Creator, and the records of their lives 
 contain many remarkable incidents. In the Journal of George 
 Fox he mentions attending a meeting at Worminghurst in 
 Sussex, England, when James Claypole, of London, was sud- 
 denly taken very ill with a violent fit of stone. " When I heard 
 it," says George Fox: 
 
 I was much exercised in spirit for him, and after I had 
 spoken a few words to him, to turn his mind inward, I was 
 moved to lay my hand upon him, and prayed the Lord to re- 
 buke his infirmity. As. I laid my hand on him, the Lord's 
 power went through him, and by faith in that power he had 
 speedy ease, so that he quickly fell into a sleep. The next 
 day he was so well, that he rode five and twenty miles with 
 me in a coach, though he used formerly (as he said) to be 
 sometimes two weeks, sometimes a month with one of these 
 fits of the stone. But the Lord was intreated for him and by 
 
SOCIETY OF FRIENDS. 263 
 
 tis power soon gave him ease at this time; blessed and praised 
 be his holy name therefore. 
 
 In the year 1652, when George Pox was at Ulverstone, he 
 was taken out of the town, at the instigation of a persecuting 
 justice; and when the officers in charge had come to the com- 
 mon, they " Gave me some blows over my back with their wil- 
 low rods, and thrust me among the rude multitude; who hav- 
 ing furnished themselves with stones, hedge-stakes, holm or 
 holly bushes, fell upon me, and beat me on my head, arms and 
 shoulders, till they had deprived me of sense; so that I fell 
 doAvn upon the wet common. When I recovered again, and 
 saw myself lying in a watery common, and the people stand- 
 ing about me, I lay still a little while, and the power of the 
 Lord sprang through me, and thp eternal refreshings revived 
 me; so that I stood up again in the strengthening power of 
 the eternal God, and stretching out my arms amongst them, 
 I said, with a loud voice, ' Strike again, here are my arms, my 
 head, and my cheeks.' There was in the company a mason, a 
 professor [of religion], but a rude fellow, who with his walk- 
 ing rulestaif gave me a blow with all his might just over the 
 back of my hand, as it was stretched out; with which blow my 
 hand was so bruised, and my arm so benumbed, that I could 
 not draw it to me again; so that some of the people cried, 
 ' He hath spoiled his hand for ever having the use of it any 
 more.' But I looked at it in the love of God (for I was in the 
 love of God to all that persecuted me) and after a while the 
 Lord's power sprang through me again, and through my. hand 
 and arm, so that in a moment I recovered strength in my hand 
 and arm in the sight of them all." 
 
 George Pox says, in 1653 he was at a meeting where Rich- 
 ard Myer was, who had been long lame of one of his arms. 
 " I was moved of the Lord to say unto him amongst all the 
 people, ' Stand up upon thy legs,' for he was sitting down; and 
 he stood up, and stretched out his arm that had been lame a 
 long time and said, ' Be it known unto you, all people, that this 
 day am I healed! He soon after came to Swarthmore meeting, 
 and then declared how the Lord had healed him." 
 
 In 1675 as he was travelling north to Swarthmore from Lon- 
 don, at Cassel "A woman brought her daughter for me to see 
 
264 INCIDENTS CONCERNING THE 
 
 how well she was; putting me in mind, that when I was therfr 
 before, she had brought her to me much troubled with the 
 king's evil [scrofula], and had then desired me to pray for 
 her. Which I did, and she mended upon it. Praised be the 
 Lord." 
 
 In 1649, he says: "At Mansfield Woodhouse there was a 
 distracted woman under a doctor's hand. He was about to 
 let her blood, she being first bound, and many people about 
 her, holding her by violence; but he could get no blood from 
 her. I desired them to unbind her and let her alone. So they 
 did unbind her, and I was moved to speak to her and in the 
 name of the Lord to bid her be quiet and still; and she was 
 so. The Lord's power settled her mind and she mended." He 
 adds: "Many great and wphderful things were wrought by 
 the heavenly power in those days; for the Lord made bare 
 his omnipotent arm, and manifested his power to the astonish- 
 ment of many; by the healing virtue whereof many have been 
 delivered from great infirmities, and the devils were made 
 subject through his name; of which particular instances might 
 be given beyond what this unbelieving age is able to receive 
 or bear. Let the honor and praise of all his works be ascribed 
 to the Lord alone." 
 
 At Twycross in Leicestershire there was a great man that 
 had long lain sick and was given over by the physicians. Some 
 friends in the town desired me to visit him. I went up to him 
 in his chamber, and spoke the word of life to him, and was 
 moved to pray by him; and the Lord was entreated and re- 
 stored him to health. 
 
 At Baldock, in Hertfordshire, he found a woman who was 
 very ill and was moved of the Lord to speak to her, and He 
 raised her up again, to the astonishment of the town and 
 country. 
 
 When in America on a religious visit in 1672, George Pox 
 was at a meeting in Maryland, he says: " After the meeting 
 a woman came to me whose husband was one of the judges 
 of that county and a member of the Assembly there. She 
 told me her husband was sick, not likely to live, and desired 
 me to go home with her to see him. It was three miles to 
 her house, and I being just come now out of the meeting, it 
 
SOCIETY OF FRIENDS. 265 
 
 was hard for me then to go; yet considering the service, I 
 got an horse, went with her, visited her husband, and spoke 
 what the Lord gave me to him. The man was much refresh- 
 ed, and finely raised up by the power of the Lord; and after- 
 wards came to our meetings." 
 
 The expression already quoted from George Fox, that the 
 Lord's power sprang through me, by which he was physically 
 revived, is similar to the language of Thomas Story, who had 
 been from home on a journey in the cause of Christ, and had 
 taken cold so that he was hoarse; so that he says: "I spoke 
 with difficulty when I went into the house; yet through a very 
 sensible operation of the Divine truth and the healing virtue 
 thereof, under which I sat in silence for about half an hour, 
 I was perfectly healed, by which I was forever confirmed in the 
 belief of the miracles of Christ recorded in the Holy Scripture. 
 
 Many of our early Friends lived in such close communion 
 with the Lord that they were favored with an insight into the 
 feelings of others, and a degree of Divine light and power 
 that was little less than miraculous. 
 
 Among these was Miles Halhead. He is mentioned among 
 the zealous preachers who went forth about the year 1652, 
 in company with John Audland, Edward Burrough and others. 
 He was the first of the Friends who was imprisoned in Ken- 
 dal. 
 
 Once he went to Swarthmore to visit his friends and to as- 
 sist at their meeting; by the way, he met the wife of the 
 justice, Thomas Preston, and because he passed by her quietly, 
 without the ordinary way of greeting, she grew so offended, 
 that she commanded her man to go back and beat him ; which 
 he did. At which Miles being kindled with zeal, said to her: 
 " thou Jezebel! Thou proud Jezebel! Canst thou not permit 
 and suffer the servant of the Lord to pass by thee quietly? 
 She then held forth her hands, as if she would have struck 
 him, and spit in his face, saying-: "I scorn to fall down at thy 
 
266 INCIDENTS CONCERNING THE 
 
 words." This made Miles say again: "Thou proud Jezebel, 
 thou that hardenest thy heart and brazenest thy face against 
 the Lord and his servant, the Lord will plead with thee in his 
 own time, and set in order before thee, the things that thou 
 hast done this day to his servant." And so he parted with her 
 and went to Swarthmore. About three months after this, he 
 felt himself moved to go and speak to her; and when he came 
 to Houlker Hall, he asked for Thomas Preston's wife; she then 
 coming to the door, and Miles not knowing her, asked her if 
 she was the woman of the house, to which she said, "No, but 
 if you would speak with Mrs. Preston, I will entreat her to 
 come to you." Then she went in, and coming back with an- 
 other woman, said: "Here is Mistress Preston;" but then it 
 was manifested to him that she herself was the woman. It 
 is true, as hath been said, some time before he had seen her 
 on the way, and spoken to her; but it may be, she was then 
 in so different a dress, that by reason thereof he did not know 
 her; yet firmly believing that it was she, he said, "Woman, 
 how darest thou lie before the Lord and his servant? 'Thou art 
 the woman I came to speak to." And she being silent, not 
 speaking a word, he proceeded, " Woman, hear what the Lord's 
 servant hath to say unto thee; woman, harden not thy heart 
 against the Lord; for if thou dost, He will cut thee off in his 
 sore displeasure; therefore take warning in time, and fear the 
 Lord God of heaven and earth, that thou mayest end thy days 
 in peace." Having said this, he went away, she, how proud 
 soever, not doing him any harm, being withheld, without know- 
 ing by what. 
 
 About three years after she had made her man beat Miles, 
 it happened that as he was riding from Swarthmore, near to 
 Houlker Hall, he met with a person who said to him: " Friend, 
 I have something to say unto you, which hath lain upon me 
 this long time. I am the man that, about three years ago, at 
 the command of my mistress, did beat you very sore; for which 
 I have been very much troubled, more than for anything that 
 ever I did in all my life; for truly, night and day, it hath been 
 often in my heart, that I did not well in beating an innocent 
 man, that never did me any hurt or harm. I pray you forgive 
 me, and desire the Lord to -forgive me, that I may be at peace 
 
SOCIETY OP FRIENDS. 267 
 
 and quiet in my mind." To this Miles answered : " Truly friend, 
 from that time to this day, I never had any thing in my heart 
 against thee, nor thy mistress, but love. The Lord forgive 
 you both; I desire that it may never be laid to your charge; 
 for ye knew not what ye did." 
 
 Travelling once in Yorkshire, he came to Skipton, where 
 declaring the word of Truth, he was so sorely abused and beat- 
 en, that he was laid for dead; nevertheless, by the Lord's 
 power, he was healed of all his bruises, and within three hours 
 he was healthy and sound again, to the astonishment of those 
 that had so abused him, and to the convincing of many that 
 beheld him. 
 
 Then he went to Bradford, Leeds and Halifax, where he also 
 declared the doctrine of Truth amongst the people; but not 
 without meeting with great persecution. 
 
 From thence he came to Doncaster, and there went on a 
 First-day of the week, to a steeple-house, where, after the 
 worship was done, he spoke to the priest and people; but they, 
 instead of hearkening to what he said, fell upon him in a great 
 rage, and drove him out of the town; and he being sorely 
 bruised, they left him for dead. But before his going from 
 home, he had been firmly persuaded, that the Lord would pre- 
 serve him in all dangers; and it happened so to him accord- 
 ing to his belief, for he got up again, and went to a Friend's 
 house, where he laid himself down upon a bed. But not long 
 after, he felt a very strong motion to go to a certain chapel, 
 and there to declare the word of the Lord; forthwith he felt 
 also an inward assurance, that if he gave up to do so, the Lord 
 would heal him from his bruises. Then he rose, as well as he 
 could, and came dovra stairs with great difficulty, by taking 
 hold of the walls for a stay, and going out, he began to mend 
 by degrees; and coming at length into the chapel, he spake 
 as he was moved; and when he had cleared himself, he went 
 back to the house from whence he came, and the Lord made 
 hini sound of all his bruises. 
 
 From thence he went to York, and there spoke to the lord 
 mayor, and other rulers of that city, and passing through 
 Yorkshire, he went into several steeple-houses, to exhort the 
 people; and though he met with great hardships, yet he was 
 
268 INCIDENTS CONCERNING THE 
 
 supported by an invisible hand. So* being clear of that coun- 
 try, he returned to his house at Mountjoy, in Underbarrow, in 
 the county of Westmoreland. But his going thus often from 
 home, was an exceeding great cross to his wife, who in the 
 first year of his change, not being of his persuasion, was much 
 troubled in her mind, and would often say from discontent: 
 " Would to God I had married a drunkard, then I might have 
 found him at the ale-house; but now I cannot tell where to iind 
 my husband." But after the space of a year it pleased the 
 Lord to visit her. She had a little son of about five years of 
 age, which child she loved extraordinarily, insomuch that she 
 thought it was her only delight and comfort; but it happened 
 that this darling died, and sometime after, she spoke thus to 
 her husband: "Truly, husband, I have something to tell thee: 
 one night being in bed, mourning and lamenting with tears in 
 my eyes, I heard a voice saying, ' Why art thou so discontented 
 concerning thy husband? I have called and chosen him to my 
 work; my right hand shall uphold him. Therefore be thou con- 
 tent and pleased, that he serve me, and I will bless thee and 
 thy children for his sake, and all things shall prosper that thou 
 shalt take in hand. But if thou wilt not be content, but grudge 
 and murmur, and repine against me and my servant, whom I 
 have chosen to do my work, I will bring a greater cross upon 
 thee.' These words being fresh in my mind both night and day, 
 I often said- within myself, What cross can this be, that would 
 be greater than the want of my husband? But for all this I 
 could not be content: all the joy I had, or could find, was in our 
 little boy, who would often, when he saw me weeping and 
 mourning, take me about my neck and say: My dear mother, 
 pray be content, for my father will come home in a little time. 
 This child would often comfort me in this manner; but for all 
 that I could not be content. Not Icfng after it pleased the Lord 
 to take from me this my only son, my chiefest joy. Then the 
 voice which I had heard came into my mind, and I perceiving 
 that this was the cross which the Lord would bring upon me, 
 smote upon my breast, and said within myself, that I was the 
 very cause why the Lord had taken away my little son. A great 
 fear then seizing upon me, I said, Lord, my God! give me 
 power to be content to give up my husband freely to do thy will. 
 
SOCIETY OP FRIENDS 269 
 
 lest Lord, thou take away from me all my children. From 
 that time I never durst oppose thee, my husband, any more in 
 the work of the Lord, for fear that his judgments might also 
 fall upon me and my children." This served not a little to 
 strengthen and encourage Miles. 
 
 Some time after, walking in his garden, he felt a motion to 
 go to Stanley chapel in Lancashire. Now though he might 
 expect to meet with rude entertainment there, yet he consulted 
 not with flesh and blood, but went to the aforesaid chapel. 
 Being come, he was not suffered to enter; but the door was 
 violently turned against him. Then he walked in the yard till 
 the worship was done, and the people that came out fell upon 
 him with great rage, and one captain William Rawlinson took 
 hold of his arms and shoulders, and calling another man to 
 take him by the feet and legs, they threw him over the wall; 
 by which fall he was exceedingly bruised, so that he had much 
 to do to get home. By the way it was inwardly said to him 
 that he must be content with what was befallen him that day, 
 and that if he was faithful in what the Lord required of him 
 then. He would heal him again. Being come home, he waited 
 upon the Lord to know his will. In this resignedness, within 
 six days, he was moved to go to Windermore steeple-house, 
 and it was, as it were said unto him: ' Pear not the face of man, 
 but speak the word of the Lord freely; then thou shalt be made 
 sound again of all thy bruises.' So he went to the said steeple- 
 house, and having spoken the word of the Lord to the priest 
 and people, without receiving any abuse, was healed that day 
 of his sore bruises. 
 
 During the last war in which this country was engaged with 
 England, Rebecca Scarlett had an appointed meeting in Pitts- 
 burg, at which many of the principal inhabitants were present, 
 and in which she was led in a remarkable manner to sympathize 
 with, and to offer consolation to, some deeply exercised persons 
 present. After meeting, a very interesting woman of middle 
 age pressed Rebecca and her companions to take dinner with 
 her, assuring her that she could not take any denial. They 
 finally concluded to go home with her, and after dinner their 
 
270 INCIDENTS CONCERNING THE 
 
 hostess sought an opportunity for unburdening her mind of 
 the sorrows which had long oppressed her. She told Rebecca 
 that her husband was an officer in the United States army, and 
 that he was engaged in the active services and dangers of that 
 dreadful employment, and added, that to crown her unhappi- 
 ness, her only son had been drafted and marched off to be ex- 
 posed to like dangers in the same unchristian occupation. She 
 said she had no expectation, and scarcely dared to hope, that 
 she would ever see either of them again, and the thought that 
 those so dear to her would probably lose their lives while thus 
 engaged, was more than she could bear; and she added: "Un- 
 der your ministry this morning I was for the first time a little 
 comforted, and I could not be satisfied without telling you so, 
 under my own roof." After they had sat together awhile in 
 solemn silence, Rebecca said: 
 
 We are on the eve of a great change: this war is nearly at 
 an end, and peace will soon visit our country, and I hope thou 
 wilt not be too much discouraged on thy own account, or on 
 behalf of those so dear to thee, for I believe that I am author- 
 ized to assure thee that thy husband's life will be spared to thy 
 solicitude; and that he will be safely restored to thee. And 
 as for thy son, grieve no more for him on this account, for he 
 will not even see a battle-field, and will soon return to his home 
 and to thee. 
 
 The woman seemed deeply affected, and it was evident that 
 a great struggle was taking place in her heart, and that she 
 scarcely dared to open the door to hope. At last she said : " Oh 
 can I — Oh! dare I believe all this? May I, indeed, once more 
 hope that the Lord will have so much mercy on me and on 
 them, which are so dear to me, as to restore us to each other?" 
 Rebecca repeated her conviction that it would be even so, and 
 they parted in much unity of feeling; the woman asking her 
 address, a,nd adding, that if her husband and son were indeed 
 
SOCIETY -OF FRIENDS. 271 
 
 restored to her, then she would certainly write and inform 
 her of it. 
 
 After Rebecca's return home she was deeply tried on ac- 
 count of the foregoing circumstance; for the tempter got in 
 and charged her with speaking without authority, insinuating 
 that it was only her sympathy with the poor, distressed woman 
 that had led her to stamp her wishes with the authority of 
 prophecy. Our dear Friend was indeed sadly buffeted and 
 sorely tried, thinking what a stumbling-block she would be- 
 come to that poor woman and to others who might hear of it, 
 and that it would certainly bring reproach upon the religious 
 Society of Friends, and upon Truth itself. Rebecca mentioned 
 that in one of the many sorrowful meetings which she at- 
 tended after her return, she was more than usually cast down 
 on this account, for she felt as if she had cast away the shield 
 of faith, and that hope too was dead, and that she never would 
 be able to hold up her head again. But when she got home 
 from meeting that day, she found a letter from that grateful 
 woman awaiting her return, fully confirming every word which 
 Rebecca had uttered, doubtless under Divine authority. 
 
 John Richardson relates some instances in which the Holy 
 Spirit manifested to him in a striking manner the condition 
 of some with whom he came in contact. He says: 
 
 During my stay in one of the Jerseys, a great weight, more 
 than usual, seized upon my spirit, as I sat in a meeting, and 
 under a sense of the same, my cries ascended unto the Lord, 
 the Fountain of all tender mercies, that He would please to 
 show me what was the cause of that great power of darkness 
 which did so oppress my spirit- And it pleased the Lord to 
 show me, that a man there had been guilty of some gross 
 wickedness. And when it clearly appeared to be required of 
 me to express it publicly, it became a very great exercise to 
 me, and I had some reasonings before I gave up to make it 
 public to that large meeting of Friends and other people. I 
 
272 INCIDENTS CONCERNING THE 
 
 labored under it till towards the conclusion of the meeting, but 
 iinding my peace concerned very nearly in the matter, I stood 
 up in the gallery and said: "Under a sense of some gross 
 wickedness committed by some person not far from me, hath 
 my spirit been borne down, which wickedness will, in a short 
 time break forth, to the dishonor of Truth and the grief of 
 Friends." A great man who sat in the gallery by me, started 
 up, and seated himself upon the rail of the gallery, with his 
 eyes fixed on me, and in the Lord's dread, I fastened my eyes 
 on him, and said: " We have a common maxim in old England, 
 ' Touch a galled horse's back, and he will kick,' and I am of 
 the opinion he that kicks is not clear." He got down as fast 
 as he could out of my way, for he not only prevented me from 
 the view of the meeting by sitting there, but his uncleanness 
 stood much in the way of my service. 
 
 After the meeting, I found there was a great jealousy in 
 the minds of Friends that something was wrong with the man, 
 but I was, till then, altogether a stranger to their thoughts, 
 and to the state of the man, yet I advised Friends should have 
 a watchful eye over him and his family, for I told Friends my 
 spirit was easy in what I delivered, and I believed the evil 
 would not be concealed. On my return, I heard his wicked- 
 ness had been made manifest, which he did not deny. 
 
 John Banks was a worthy minister of the Society of Friends, 
 which he joined in the year 1654. His friends have left this 
 testimony of him: that "He labored night and day for the 
 gathering of people to God," and that " he was an incessant 
 laborer in the Lord's work, both in body and mind." In a 
 journal of his life, which he left behind him, is the following 
 narrative: 
 
 About this time [1676] a pain struck into my shoulder, and 
 gradually fell down into my arm and hand, so that I was wholly 
 deprived of the use of it; the pain increased both day and 
 night. For three months I could neither put my clothes on 
 or off, and my arm and hand began to wither, so that I applied 
 to some physicians, but could get no cure by any of them. At 
 last, as I was asleep upon my bed, in the night time, I saw in 
 
SOCIETY OF FRIENDS. 273 
 
 a vision that I was with dear George Fox, and I thought I 
 said to him, " George, my faith is such, that if thou seest thy 
 way to lay thy hand upon my shoulder, my arm and hand shall 
 be whole throughout." This remained with me two days and 
 nights, that the thing was a true vision, and that I must go to 
 George Fox, until at last, through much exercise of mind, as 
 a great trial of my faith, I was made willing to go to him, he 
 being then at Swarthmore in Lancashire, when there was a 
 meeting of Friends on the First-day of the week. Sometime 
 after the meeting, I called him aside into the hall, and gave 
 him a relation of my dream, showing him my arm and hand; 
 and in a little time, we walking together silently, he turned 
 about and looked upon me, and lifting up his hand, laid it upon 
 my shoulder, saying, " The Lord strengthen thee both within 
 and without." I went to Thomas Lower's of Marsh Grange, 
 that night: and when I was set down to supper, immediately 
 before I was aware, my hand was lifted up to do its oflfice, 
 which it could not do for long before. This struck me with 
 great admiration, and my heart was broken into tenderness 
 before the Lord; and the next day I went home, with my hand 
 and arm restored to its former use and strength without any 
 pain. The next time that George Fox and I met, he said, 
 "John, thou mended;"! answered, "Yes, very well in a little 
 time." 
 
 "Well," said he, "give God the glory;'' to whom I was 
 and still am bound in duty so to do, for that and all other his 
 mercies and favors. He hath all power in his own hand, and 
 can thereby bring to pass whatsoever seems good in his eyes; 
 who, by the same, prepares instruments and makes use of them 
 as pleaseth Him, who is alone worthy of all praise, honor and 
 glory, both now and forevermore. 
 
 William Dewsbury was another of those remarkable men, 
 who in the seventeenth century were raised up in England to 
 proclaim the everlasting Gospel. Bold and unflinching in his 
 testimony, he suffered patiently the persecutions which he en- 
 countered, and spent many years in different imprisonments 
 on a religious account. During his last illness, about a week 
 18 
 
274 INCIDENTS CONCERNING THE 
 
 before his death, a few friends being in his chamber, he thus 
 addressed them: 
 
 My God hath put it into my heart to bear a testimony in 
 his name and blessed Truth. I can never forget the day of 
 his great power and blessed appearance, when He &st sent 
 me to preach his everlasting Gospel, and to proclaim the day 
 of the Lord to the people. And he coniirmed the same by 
 signs and wonders; and particularly by a lame woman who 
 went on crutches, where I with my dear brethren, George Fox 
 and Eichard Farnsworth, were cast; and as I cried mightily 
 unto the Lord in secret, that He would signally manifest him- 
 self at this time amongst us, and give witness of his power 
 and presence with us, Richard Farnsworth, in the name of the 
 Lord, took her by the hand, and George Fox after, spoke to 
 her in the power of God, and bid her stand up and she did, 
 and immediately walked straight, having no need of crutches 
 any more. Therefore, Friends, be faithful, and trust in the 
 Lord your God; for this I can say, I never since played the 
 coward; but joyfully entered prisons as palaces, telling mine 
 enemies to hold me there. as long as they could. And in the 
 prison house I sang praises to my God, and esteemed the bolts 
 and locks put upon me as jewels; and in the name of the eter- 
 nal God I always got the victory. For they could keep me no 
 longer than the determined time of my God. 
 
 Many Christians of the present day suffer loss, from want 
 of sufficient faith to enjoy some of the privileges partaken of 
 by the saints of old, promised in the Holy Scriptures, and ex- 
 perienced in measure by some of modern times. The sceptical 
 atmosphere in which we live, with its, blinding mists, appears 
 to affect them in degree, and prevent them from seeing with 
 clearness, and receiving some of the blessings which are be- 
 stowed upon others who have more simple-minded faith. 
 
 The efficacy of prayer to procure both spiritual and tem- 
 poral blessings, the indwelling of the spirit of Christ, and its 
 sensible operations on the heart, the gift of prophecy and of 
 healing the sick, and the extension of Divine power in a man- 
 
SOCIETY OP FRIENDS. 275 
 
 Tier out of the ordinary course of nature, are all realities con- 
 firmed by the records of the past, and which we have Scrip- 
 ture authority for expecting to find in the experience of the 
 present day. 
 
 Thomas Story was an intimate friend of William Penn, and 
 held several important offices under him. He was a member 
 of the council of state, master of the rolls and commissioner 
 of property for Pennsylvania. He had received a classical 
 education, and possessed an unusually clear and logical mind; 
 and having early in life yielded his heart to the operations of 
 Divine grace, he possessed both the intellectual and spiritual 
 qualities which give value to his testimony on religious mat- 
 ters. He left behind an autobiography in which are recorded 
 the following interesting circumstances. 
 
 In 1715, when paying a religious visit in Holland, he met 
 with a Mennonist named Talken Corsten, living at Mackow, in 
 Friezland, who gave him the following narrative: 
 
 That some years ago, our friend, Sarah Collier, being in those 
 parts, desired a meeting with them [the Mennonists] in their 
 meeting-house, which they refused her; but he himself had a 
 secret desire of a meeting, having never been at one, and ac- 
 cordingly gave her the liberty of his house, where a meeting 
 was held accordingly, and many were there and well satisfied. 
 After the meeting, Sarah Collier, having a mind to see his 
 wife, who then lay ill of a disease which had been upon her 
 for about twelve or thirteen years, was conducted into the 
 chamber where she lay; and after some time Sarah was con- 
 cerned to pray by his wife, and for her help and deliverance 
 from her malady and great exercise of it; and to his great 
 admiration, and also his wife's and all who had opportunity to 
 observe it, his wife recovered presently upon it, and has been 
 well ever since. 
 
 In 1717, when in the north of England, he was very unwell, 
 and suffered much pain at a meeting at Solport, on the twen- 
 
276 INCIDENTS CONCERNING THE 
 
 tieth of the Ninth Month. After the meeting he went to the 
 house of John Irwin, where, he says: 
 
 I was ill "most of that night, but towards the morning the 
 Lord encouraged me with a little help, which proved very effec- 
 tual. It was by the operation of his power in my heart, by 
 which all the pains for that time were overcome and quieted,, 
 and then I had ease and rest all that day. 
 
 About two months after that, he attended a meeting at Sun- 
 derland, appointed for James Dickinson, a minister of the Gos- 
 pel. At this, he says: 
 
 I was much renewed in my strength, both of body and mind; 
 for though I had been ill all night and had little rest, by rea- 
 son of a great cough, and pain in my stomach, and so much 
 indisposed in the morning after I arose that I could not go to 
 meeting till about half an hour after the time; yet, within a 
 few minutes after I was there, I found my heart bound up and 
 surrounded with the girdle of Truth, so close and fast that 
 the healing virtue thereof overpowered every other power in. 
 me, both of body and mind, so that I had no present sense at 
 all of any ailing. 
 
 In 1698, on a voyage from England to America, the ship in 
 which he sailed encountered a violent storm, so that, as his 
 narrative relates: 
 
 All the yards were brought down on the gunnels, and the 
 helm lashed and made fast, and the ship let drive before the 
 wind. And we being met together in the great cabin and 
 steerage to wait upon the Lord, as at other times. He was. 
 pleased to appear in the needful time; for the tempest in- 
 creased, with thunder and lightning and rain, to that degree^ 
 that few there, if any, had ever seen the like. 
 
 And in waiting upon the Lord, I became concerned in prayer; 
 and being in a mighty agony and wrestling in spirit with the 
 Lord, I received hope that we should not perish; and having 
 concluded for that time, and my concern returning, I prayed 
 again; and then some stout hearts were broken: and the Lord's 
 power was glorified, and we greatly comforted. For I prayed 
 
SOCIETY OP FRIENDS. 277 
 
 unto the Lord, who is God of the seas as well as of the earth, 
 and of the winds, the Creator of all things visible and invisible, 
 that He would be pleased to send forth his word, and command 
 the winds as of old; and that if there was any opposing spirit 
 that stood in our way to hinder our progress, the Lord would 
 please to drive him away. And then I was easy, having fully 
 ■overcome; and my companion and some others were also 
 greatly tendered; and as soon as I arose I took the Friends 
 % the hands, and some others also, and in full assurance, told 
 them the worst was over for that time; and the words were 
 scarcely out of my mouth and I set down in the cabin, till the 
 storm abated and the weather became moderate for some time 
 after, and we had no more great storms after it to that degree. 
 
 In 1698, when in Ireland, at the castle of Shannigary, which 
 was on the estate of William Penn, he met with " a gentle- 
 woman of good sense and character," who gave him the fol- 
 lowing relation: 
 
 That she, being in the City of Cork when it was invested by 
 Icing William's army, and having a little daughter of hers with 
 Tier, they were sitting together on a squab; and being much 
 ■concerned in mind about the danger and circumstances they 
 were under, she was seized with a sudden fear and a strong 
 impulse to arise from that seat, which she did in a precipitant 
 manner, and hasted to another part of the room, and then was 
 in the like concern for her child, to whom she called with un- 
 common earnestness to come to her, which she did. Imme- 
 diately after which came a cannon-ball and struck the seat all 
 in pieces, and drove the parts of it about the room, without 
 -any hurt to either of them. 
 
 From this relation I took occasion to reason with her thus: 
 That Intelligence which gave her notice, by fear, of the dan- 
 ger they were in, must be a spiritual being, having access to 
 her mind (which is likewise of a spiritual nature) when in that 
 state of humiliation, under those circumstances; and must also 
 'be a good and beneficent Intelligence, willing to preserve them; 
 and furnished also with knowledge and foresight more than 
 luman. He must have known that such a piece would be fired 
 at that time and that the ball would hit that seat, and infal- 
 
278 INCIDENTS CONCERNING THE 
 
 libly degtroy you both, if not prevented in due time by a suit- 
 able admonition, which he suggested by the passion fear (the 
 passions being useful when duly subjected) and by that means 
 saved your lives. And seeing that the passions of the mind 
 can be wrought upon for our good by an invisible, beneficent 
 Intelligence in the mind, in a state of humiliation and still- 
 ness, without any 'exterior medium, is it not reasonable to con- 
 clude that an evil intelligence may have access likewise to the 
 mind in a state of unwatchfulness, when the passions are mov- 
 ing and the imagination at liberty to form ideas destructive 
 to the mind, being thereby depraved and wounded? And when 
 so, is it not likewise reasonable to think that the Almighty 
 himself, who is the most pure, merciful and beneficent Spirit, 
 knowing all events and things, doth sometimes, at his pleas- 
 ure, visit the minds of mankind, through Christ, as through 
 or under a veil, so as to communicate of his goodness and vir- 
 tue to an humble and silent mind, to heal and instruct him in 
 things pleasing to himself and proper for the conduct of man 
 in his pilgrimage through this present world, and lead him to 
 the next in safety? 
 
 Oliver Sansom, a Friend, of England, says in his memoir: 
 " On the twenty-fifth of this Tenth Month, 1665, as I lay in 
 bed in the morning early, I heard, as it were, an audible voice, 
 which said unto me: 'Take no care for thy iDUsiness, for thou 
 must go to prison for three months.' Thereupon I presently 
 arose, and related to my family what I had so plainly heard; 
 and we all thought that if I went to prison it would be for not 
 paying the priest, he having so often threatened me. So I let 
 it pass for the present, being given up in my mind to suffer^ 
 if the will of the Lord were so. 
 
 Three days after, a ministering Friend came to myhouse to 
 visit me, and I desired him, if it stood with his freedom, to 
 have a meeting there that evening, because several of my 
 neighbors had told me that if ever there should be a meeting 
 at my house, and they had notice of it, they would come to it. 
 The Friend consenting, I sent my servants, both man and 
 maid, to acquaint all my neighbors therewith, both in that 
 town and also in a village which was near, and I bid them de- 
 liver their message thus, that if they had any desire to hear 
 
SOCIETY OP FRIENDS. 279 
 
 the Truth declared, they might come to my house at such an 
 hour that evening. There was not one family, besides the 
 priest's, but was invited. For I thought the priest would prove 
 a troublesome guest; and therefore neither he nor any of his 
 family were invited. But most of my neighbors came, espe- 
 cially the men, and the room was full, and the Friend declared 
 the Truth for near the space of an hour to the great satisfac- 
 tion of the people." 
 
 The priest during this time was at his home, with his fam- 
 ily and some others, amusing himself with playing cards, but 
 hearing of the meeting, he came with his company to break 
 it up, and the next morning made complaint of the meeting 
 having been held to William James, a justice of the peace. 
 Fines of twelve pence each were imposed on those who were 
 proved to have been present. When they came to Oliver, he 
 says: " Because I could not promise, as the others did, that I 
 would go no more to meetings, and to confess myself guilty 
 as an offender in that which, in the sight of God and all just 
 men, was no offence, they fined me five pounds, or to endure 
 three months' imprisonment, as for the first offence (as they 
 called it) upon the act for banishment. And I, not consenting 
 to pay the fine, was committed prisoner to the county jail at 
 Reading for three months. 
 
 Now did I call to mind and thankfully acknowledge the good- 
 ness of the Lord unto me, in fore-showing me of this three 
 months' imprisonment by that voice which I had heard as I 
 lay in bed three days before. 
 
 CHAPTER IX. 
 
 MINISTRY. 
 
 There have been preserved the outlines of several of the 
 sermons preached by George Fox, which show the general 
 character of the doctrines proclaimed by that devoted servant 
 of the Lord. When at Pirbank-chapel, where a large audience 
 
280 INCIDENTS CONCERNING THE 
 
 had collected, he directed all to the spirit of God in them- 
 selves, so that they might be turned from darkness to light, 
 and from the power of satan, which they had been under, unto 
 God; and come to know Christ to be their teacher to instruct 
 them, their counsellor to direct them, their shepherd to feed 
 them, their bishop to oversee them, and their prophet to open 
 Divine mysteries to them. He told them " That the Lord God 
 had sent him to preach the everlasting Gospel and word of 
 life amongst them; and to bring them off from all those tem- 
 ples, tithes, priests and rudiments of the world, which were 
 gotten up since the apostles' days." 
 
 In his preface to George Fox's Journal, William Penn says 
 that our early Friends directed people " To the Light of Jesus 
 Christ within them, as the seed and leaven of the kingdom of 
 God; near all, because in all, and God's talent to all." They 
 taught that without the secret Divine power of Christ there 
 is no quickening and regenerating of dead souls. Such was 
 their dependence on this power, that they taught that in Him 
 no true worship could be performed without its assistance; 
 hence, in their assemblies they exhorted all to wait on the Lord 
 in silence for the experience of this power, and without this 
 arising they believed that no one ought to attempt the exer- 
 cise of Gospel ministry. 
 
 One of the early openings made on the mind of George Fox, 
 he thus relates: " As I was walking in a field on a First-day 
 morning, the Lord opened unto me — that being bred at Ox- 
 ford or Cambridge was not enough to fit and qualify men to 
 be ministers of Christ — and I wondered at it, because it was 
 the common belief of people." In another place he remarks 
 that: 
 
 In the old covenant and testament there was but one tribe 
 of twelve that was made a priesthood, and they were to have 
 no lot or portion in the land, but tithes and offerings were 
 
SOCIETY OF FRIENDS. 281 
 
 their portion and salary. But Christ in his new covenant or 
 testament makes all his believers priests, as Peter saith, and 
 to offer up spiritual sacrifices, and in his general epistle he 
 saith: Ye are a holy nation, a royal priesthood, a peculiar 
 people, offering up spiritual sacrifices, having one high priest, 
 Christ Jesus, that lives for ever; who sanctifies his people, his 
 church, and washes and cleanses them with the heavenly water 
 of his word. So his people are a nation of priests, men and 
 women; for all must offer up to the Lord their spiritual sacri- 
 fices in his new covenant; for both male and female are all 
 one in Christ Jesus. And so He ends the first priesthood, and 
 abolishes it, with all its outward water and washings, and ends 
 all its ofllices, and changes the law by which it was made, and 
 the commandment that gave it tithes and offerings. 
 
 The views which early Friends took of what the character 
 of a true ministry should be, are most easily seen from the 
 expressions of those who were most instrumental in spreading 
 the Truth in their day. Thus Edward Burrough remarks that : 
 
 The true ministry is sent of God, and is the gift of the Holy 
 Ghost, and it stands in the power of the Spirit of God, and 
 not in the words of man's wisdom, that wisdom which is from 
 below. It brings people to the knowledge of God, which is 
 life eternal, and it turns people from darkness to light, and 
 from the power of satan to the power of God, and is freely 
 given forth of us. It proclaims peace on earth unto such as 
 are of a broken and upright heart, and it proclaims war against 
 all the wicked upon earth. It is a good savor unto God, in 
 setting the way of life and the way of death before all people. 
 
 When the English Government proposed sending out a com- 
 mission for the " trial of ministers." Edward Burrough writes, 
 whereas: 
 
 There is a great cry about ministry, for sending forth and 
 maintaining and encouraging a godly ministry, as you say. 
 Now to. this I do answer on my Lord's behalf, and I must 
 tell you plainly, as for a true and godly ministry, truly called 
 and sent of God, such a ministry, and such ministers you can 
 
282 INCIDENTS CONCERNING THE 
 
 never be able to hinder. The Lord will send them out, main- 
 taining them and preserving them, whether you will or no; 
 and while you are troubling yourselves about such a matter 
 you are but meddling with things above your line and out of 
 your jurisdiction. 
 
 William Penn beajitif ully brings out this subject of clerical 
 education, and elucidates the true ground on which the true 
 ministry of the Lord Jesus is built; he says: 
 
 We are charged as to our want of learning and external 
 accomplishments. It is our joy and matter of rejoicing, and 
 many times with unutterable thanksgivings in sincerity I can 
 say, that the everlasting God should now, as frequently at 
 other times, display the riches of his love and grace to the 
 mean and despised among men: herein is it transcending in 
 our eye, that He should obscure these things, and leave them 
 still as mysteries to the wise world, whilst in extreme love 
 He has so plentifully vouchsafed the revelation of them unto 
 babes; and therein made good, in our times, that ancient ob- 
 servation of Paul: " Not many wise, not many noble," etc., not 
 that we do thereby exclude any, only we can aflBrm that the 
 entrance of God's everlasting Gospel of salvation, or whatever 
 He has had to do among the sons of men, has been with seem- 
 ingly very despicable attendances. 
 
 Edward Burrough describes the labors of the early ministers 
 among Friends, as follows: 
 
 Being prepared of the Lord, and having received power 
 from on high, we went forth as commanded of the Lord, leav- 
 ing all relations and all things of the world behind us, that we 
 might fulfil the work of the Lord, unto which He called us. 
 With flesh and blood, or any creature, we consulted not, nor 
 took counsel of men, but of the Lord alone, who lifted up our 
 heads above the world, and all fears and doubtings, and was 
 with us in power and dominion over all that opposed us, which 
 was great and mighty. We sounded the word of the Lord 
 and did not spare; and caused the deaf to hear, and the blind 
 to see, and the heart that was hardened to be awakened; and 
 
SOCIETY OF FRIENDS. 283 
 
 the dread of the Lord went before us and behind us and took 
 hold of our enemies. 
 
 Of Edward Burrough's own ministry, William Crouch has 
 left the following testimony: 
 
 He was a man of undaunted courage; though but young, 
 the Lord set him above the fear of his enemies, and I have ■ 
 beheld him filled with power by the spirit of the Lord. For 
 instance, at the Bull and Mouth, when the room, which was 
 very large, hath been filled with people, many of whom have 
 been in uproars, contending one with another, some exclaiming 
 against the Quakers, accusing and charging them with heresy, 
 blasphemy, sedition and what not; that they were deceivers, 
 and deluded the people; that they denied the Holy Scriptures 
 and the resurrection; others endeavoring to vindicate them, 
 and speaking of them more favorably — in the midst of all 
 which noise and contention, this servant of the Lord hath 
 stood upon a bench with his Bible in his hand (for he generally 
 carried one about him), speaking to the people with great 
 authority from the words of John vii: 12: "And there was 
 much murmuring among the people concerning him (Jesus): 
 for some said. He is a good man: others said, nay, but he de- 
 ceiveth the people," and so suitably to the present debate 
 amongst them, that the whole multitude were thereby over- 
 come, and became exceedingly calm and attentive, and de- 
 parted peaceably and with seeming satisfaction. 
 
 The most highly favored of Gospel ministers are but poor 
 suppliants for help and strength at the Fountain of all spiritual 
 blessings, and can only hand forth to the audience that which 
 is given them. The same inexhaustible Fountain is open to all, 
 and from it, in our religious meetings, all should endeavor to 
 obtain fresh supplies of heavenly food, not depending on others 
 to gather for us that manna which we ought individually to 
 labor after. 
 
 Many years ago, in the course of a religious visit in North 
 
284 INCIDENTS CONCERNING THE 
 
 Carolina, Mildred Ratcliff attended a meeting of Friends, of 
 which she says: 
 
 Soon after taking my seat in meeting, the old proverb re- 
 vived: "They that beg of a beggar will never be rich," which 
 I expressed; and I may remark, that although there were 
 some whose eyes were too much outward, when the meeting 
 first gathered, they seemed after a little time to get more in- 
 ward, turning their attention more to the Master. This I re- 
 joiced to feel, being sensible it was the surest way to meet 
 with his blessing. Indeed it turned out so. For the love of 
 the Good Shepherd and Care-taker of his flock seemed to arise 
 more and more to the praise of his own worthy name ; who often 
 is pleased when there is looking to Him alone, to feed his flock, 
 both sheep and lambs, to the full. In this meeting, and that 
 unexpectedly, my heart was much enlarged towards the dear 
 youth in the arisings of the love of Christ, that there might be 
 amongst them an early submission to his cross, and a willing- 
 ness to wear his yoke in the bloom and prime of their day; so 
 that I think we were favored with a gladdening opportunity 
 together. I felt thankful we did not miss this meeting. Oh, 
 the desire I feel, that Friends everywhere, when they meet to- 
 gether to worship that God who is a spirit, might so abide in the 
 spirit and in the truth as professed by them, that their worship 
 might be truly spiritual in the sight of Him who searcheth the 
 hearts and trieth the reins of the children of men; that there 
 might not be so much outward looking as to deprive them of 
 that inward food which is intended for them; but alas! there 
 is even among Friends an itching ear. 
 
 A sentiment similar to that contained in the above extract 
 is expressed by Richard Shackleton, in a letter to his son: 
 
 Clouds filled with Gospel rain, wafted along by the Divine 
 spirit, compressed by the Almighty hand, and discharging 
 themselves on the people, is the perfection of instrumental 
 help; yet, to be looking too earnestly at these clouds and watch- 
 ing which way the wind (the Spirit), is driving them, is not the 
 way for us to profit. " He that observeth the wind shall not 
 sow, and he that regardeth the clouds shall not reap." 
 
SOCIETY OP FRIENDS. 285 
 
 Joseph Hoag mentions in his Journal the following incident, 
 which illustrates the nature of Gospel ministry: 
 
 When about thirteen years of age, I was sent to the mill, 
 and while the grain was grinding, the miller, who was an old 
 man, and two others (aged men), fell into a discourse about a 
 travelling minister that had been among them, of the Methodist 
 belief. They all agreed that he was an able minister, and that 
 he had preached several very good sermons in that part of the 
 country. They believed that the Lord had sent him, but that 
 in their neighborhood he had said but little, and informed the 
 audience that he could not preach any more, and dismissed 
 them, which disappointed them very much, and they thought 
 it was not right, and that he ought to be talked to. They 
 agreed among themselves, which of them should talk with him. 
 
 As I sat listening in a deep muse, a solemn feeling came over 
 my mind, and I felt a forcible motion to go and speak to them 
 in the manner which I believed the Lord required of me. I 
 hesitated, but fearing to delay longer, I walked up to them, 
 and addressed them nearly in these words : " You are old men, 
 and I have been hearing your talk about the minister that you 
 believe the Lord sent among you." They replied that they did 
 believe the Lord had sent him. I said to them: "Then I have 
 something on my mind to say to you. If the Lord sent him, the 
 Lord knew best what He wanted him to preach, and certain it 
 was that He knew all the states of the people, and knew what 
 to give him to preach that would be suitable for the people, 
 and how much, and if he preached any more, it would only be 
 man's preaching, and might not be suitable to the states of 
 any of the meeting; and they ought to be careful how they 
 meddled with the man, seeing it was his duty to mind the Lord 
 that sent him out; and if by their talking to him he should 
 preach more than the Lord gave him, then he would turn from 
 pleasing the Lord to please man; this might offend the Lord, 
 that He might take his gift from him. What an evil that 
 would be to the man, and an injury to the cause of God! But 
 if they saw anything in the minister's preaching or conduct 
 that was not right, then it was their duty to talk to him, and 
 show him his error, for in that way they might be a help to 
 
286 INCIDENTS CONCERNING THE 
 
 keep him right. I thought they had better leave him to the 
 Lord, who they believed had sent him, than to meddle with him 
 in any other way. 
 
 I stopped, and turned from them, feeling my mind relieved 
 and filled with peace. Not long after this, two of these men 
 came to my father; one of them related to father the occur- 
 rence, with the remark, that in all his life he never met with 
 such a stroke; to think that a child of my age and looks should 
 be able to teach him, and that it was the truth, that he never 
 saw into before, so that he had not dared to say to the min- 
 ister what he intended. 
 
 In 1657, George Fox was in Wales, passing through Mont- 
 gomeryshire into Radnorshire. At a place in that county he 
 held a meeting, of which he says: 
 
 There was a meeting like a leaguer, for multitudes. I walk- 
 ed a little aside, whilst the people were gathering; and there 
 came to me John Ap John, whom I desired to go to the peo- 
 ple; and if he had anything upon him from the Lord to them, 
 he might speak in Welsh, and thereby gather more together. 
 Then came Morgan Watkins to me, who was become loving to 
 Friends, and said: " The people lie like a leaguer, and the gen- 
 try of the country are come in." I bade him go up also, and 
 leave me; for I had a great travail upon me for the salvation 
 of the people. When they were well gathered, I went into 
 the meeting, and stood upon a chair about three hours. I 
 stood a pretty while, before I began to speak. After some 
 time I felt the power of the Lord over the whole assembly: 
 and his everlasting life and Truth shined over all. The Scrip- 
 tures were opened to them, and the objections they had in 
 their minds answered. They were directed to the light of 
 Christ, the heavenly man; that by it they might see their sins, 
 and Christ Jesus to be their Saviour, their Redeemer, their 
 Mediator, and come to feed upon him, the bread of life from 
 heaven. Many were turned to the Lord Jesus Christ, and to 
 his free teaching that day; and all were bowed down under 
 the power of God; so that though the multitude was so great 
 that many sat on horseback to hear, there was no opposition. 
 
SOCIETY OF FRIENDS. 287 
 
 A priest sat with his wife on horseback, heard attentively, 
 and made no objection. The people parted peaceably, with 
 great satisfaction; many of them saying, they never heard 
 such a sermon before, nor the Scriptures so opened. For the 
 new covenant was opened, and the old — the nature and terms 
 of each, and the parables were explained. The state of the 
 church in the apostles' days was set forth, the apostacy since 
 laid open; and the free teaching of Christ and the apostles 
 was set atop of all the hireling teachers; and the Lord had 
 the praise of all, for many were turned to him that day. 
 
 When William Edmundson was in New England in 1675, 
 the people were greatly distressed by the Indians, waylaying 
 and killing many of the inhabitants. He says: 
 
 I travelled in many places as with my life in my hand, leav- 
 ing all to the Lord that rules in heaven and in earth. I heard 
 of a tender people at a place called Reading, and with five or 
 six Friends I went there to an ancient man's house, which was 
 a garrison; for at that time most people, except Friends, were 
 in garrisons for fear of the Indians. The gates being locked, 
 we called, and the old man opened the gate; one of the elders 
 was at prayer; so we stopped until he had done, and then went 
 into the room where several were met to exercise religion, 
 but they seemed to be disturbed at our coming in. I stood 
 still and told them: "We came not to disturb them, for I 
 loved religion, and was seeking religious people; " the old man 
 of the house bid us sit down, and he sat by me. As I sat, my 
 heart being full of the power and spirit of the Lord, the love 
 of God ran through me to the people. I told them I had some- 
 thing in my heart to declare among them, if they would give 
 me leave. The master of the house bid me speak, and my 
 heart being full of the word of life, I spoke of the mysteries 
 of God's kingdom; and as I was speaking, I touched a little 
 upon the priests. The old man clapped me on the shoulder, 
 and said, he must stop me, for I had spoken against their min- 
 isters. So I stopped, for I was tender of them, and felt they 
 were a tender people, yet my heart was full of heavenly mat- 
 ter. After a little pause I told them, I had many things to 
 declare unto them of the things of God, but being in that house, 
 
288 INCIDENTS CONCERNING THE 
 
 must have leave of the master of it. He bid me speak on, 
 which I did in the demonstration of the spirit and power of 
 the Lord; so that their consciences were awakened, and the 
 witness of God in them answered to the Truth of the testi- 
 mony. They were broken into many tears, and when I was 
 clear in declaration, I concluded the meeting with fervent 
 prayer to the Lord. 
 
 The old man rising up, got me in his arms, and said he owned 
 what I had spoken, and thanked God that he could understand 
 it, and said he had heard that we denied the Scriptures, and 
 denied Christ who died for us ; which was the cause of the great 
 difference betwixt their ministers and us. But he understood 
 this day that we owned both Christ and the Scriptures, there- 
 fore would know the difference betwixt their ministers and 
 us. I told him their ministers were satisfied with the talk of 
 Christ and the Scriptures, and we could not be satisfied with- 
 out the sure, inward. Divine knowledge of God and Christ, and 
 the enjoyment of those comforts the Scriptures declared of, 
 which true believers enjoyed in the primitive times. The old 
 man replied with tears, those were the things he wanted. He 
 would not let us go until we had eaten some victuals with them, 
 though at that time provisions were scarce, because of the 
 great destruction by the wars. Thus, leaving them loving and 
 tender; when we parted the old man wept, got me in his arms, 
 and said he doubted he should ever see me again. 
 
 In a paper taken down shortly previous to his removal, An- 
 drew Jaffray thus alludes to the memorable outpourings of the 
 Holy Spirit, of which he and others were made partakers, dur- 
 ing the time of their long imprisonment at Aberdeen: 
 
 Oh, the unutterable glory that brake forth and spread, even 
 in this country, wherein God Almighty raised up some mean 
 instruments, as well as some more honorable, and myself among 
 others, though very unworthy! And when thirty or forty of 
 our ancient Friends were shut up in prison, I cannot but re- 
 member this particular instance; that when we were all met 
 in the low Tolbooth, and not a word had been spoken among 
 us, either in praying or preaching — we breathing in our hearts 
 for power to do the Lord's will — his power at last brake in 
 
SOCIETY OF FRIENDS. 289 
 
 among us in a wonderful manner, to the melting and tender- 
 ing our hearts. And though I was kept very empty a long 
 time, yet at last the glorious power of God broke over the 
 whole meeting, and upon me also, and ravished my heart — 
 yea, did appear as a ray of Divine glory, to the ravishing of 
 my soul and all the living ones in the meeting. So that some of 
 those that were in the town council above us, confessed to some 
 of our number, with tears, that the breaking in of that power, 
 even among them, made them say one to another: "Oh, how 
 -astonishing it is that our ministers should say: 'The Quakers 
 have no psalms in their meetings;' for such an heavenly sound 
 we never heard in either old or new church." After this, our 
 meetings were often filled with heavenly, Divine comfort, to 
 the satisfaction of our souls, and we were often overcome with 
 the love of our God, and many innumerable instances of his mi- 
 raculous power attended us; many of which are recorded in a 
 book for posterity to come. And God will tread down Satan 
 under the feet of his power in due time, let him rage as he 
 will. 
 
 When Samuel Bownas was paying a visit in Scotland in 1701, 
 he went to Jedburgh. He says: 
 
 We went to an inn, and the landlord took us in, withal tell- 
 ing us how indecently the minister had railed against the 
 Quakers the day before, asserting they were the devil's ser- 
 vants, and that, by his assistance, they did in their preaching, 
 what was done; with very many vile words; but observing one 
 of his hearers taking what he had said in short-hand, he called 
 out, charging him not to write what he spoke at random against 
 the Quakers; with much more to the same effect. We called 
 for some refreshment, but my mind was under so much con- 
 cern, I could neither eat nor drink. We desired to pay for 
 what we had, and gave the landlord charge of our horses and 
 bags, whereby he suspected that we were going to preach. 
 
 He took me by the hand, and begged that we would not go 
 into the street, but preach in his house, and he would have 
 his family together, and they would hear us. I looked steadily 
 upon the poor man, who trembled very much, telling him: 
 
 We thought it our place and duty to preach to the inhab- 
 19 
 
290 INCIDENTS CONCERNING THE 
 
 itants of the town; and thinkest thou," said I to him, "we 
 shall be clear in the sight of God, whom we both fear and 
 serve, by preaching to thee and thy family what we are re- 
 quired to preach to the people in the town?" The poor man, 
 I found, was smitten in himself, and his countenance altered 
 greatly, but he made this reply: "Is this the case, sir?" I said 
 it was. "Then," said he, " go, and God preserve and bless you, 
 but I fear the mob will pull down my house for letting you 
 have entertainment, and kill you for your good will." I bid 
 him not fear, for He whom we served was above the devil, and. 
 that not a hair of our heads should be hurt without his per- 
 mission. He then seemed willing to let us go, and followed 
 at a distance to see our treatment. 
 
 The chief street was very broad, with a considerable ascent, 
 and near the top of the ascent was a place made to cry things 
 on, to which we walked, where we paused a little, but I had 
 nothing to do there at that time. Eeturning back to the 
 market-cross, which was at the foot of the hill, and had an 
 ascent of three or four steps, and a place to sit on at the top, 
 we sat down; but we had not sat long before a man came to 
 us, and took me by the hand, and said, I must go into the 
 Tolbooth, meaning the prison. I asked him for what? He 
 said: "For preaching:" I told him we had not preached. 
 "Aye! but" quoth he, "The provost," meaning the maybr, 
 " hath ordered ine to put you in the Tolbooth." " For what?"" 
 I again replied. " I tell you, for preaching." I told him I 
 did not know whether we should preach or not; and it was 
 soon enough to make prisoners of us when we did preach. 
 " Ay," says he, " I ken very weel that you will preach, by your 
 looks." Thus we argued the matter, he endeavoring to pull 
 me up, and I to keep my place: and when he found I was not 
 easily moved, he turned to my companion, who likewise waa 
 unwilling to be confined. Then he went to Samuel Robinson^ 
 our guide, who was easily prevailed on to go, and the easier^ 
 for that he had been there but the week before with twO' 
 Friends, viz: John Thompson and Thomas Braithwaite, both 
 of our county of Westmoreland. 
 
 By this time we had a large assembly, and Samuel Robinson^ 
 supposing we should have a better conveniency to preach t& 
 
SOCIETY OP FRIENDS. 291 
 
 them in the prison, as the Friends afore-named had the week 
 before, we were conducted there, just by the cross where we 
 held the parley, and put in at the door. But Samuel soon saw 
 his mistake, for the week before the windows of the prison 
 were all open, nothing but the iron grates in the way, the win-, 
 dows being very large for the sake of air, but now all were 
 made dark, and strongly fastened up with boards. We had 
 been but a short time there, before a messenger came to of- 
 fer us liberty, on condition we would depart the town without 
 preaching; but we could make no such agreement with them, 
 and so we told the messenger. 
 
 The next day they were released, and after refreshing them- 
 selves at their inn, went into the street, which was very full 
 of people, and spake to them in the power and spirit of grace, 
 and they were quiet and civil. Samuel Bownas adds: 
 
 By this time the day was much spent, and concluding to 
 stay that night, we ordered some refreshment to be got for us, 
 for I foutid myself in want of it. It was soon got ready, and 
 we invited our host to share with us, who willingly did so, 
 showing his good liking to what had been said; adding, he 
 never saw the people so struck and give so good attention; 
 nor did ever he see so large a multitude who heard so intelli- 
 gibly down to the very foot of the hill, which was, as he sup- 
 posed, not much less than two hundred yards in length, and, 
 by computation, I took the street to be upwards of thirty yards 
 wide, and all that space much crowded. I gave him a hint " 
 of his fear, putting him in mind that our duty in preaching 
 to that multitude, could not possibly be discharged by preach- 
 ing to him, and his family, and he acknowledged it was right 
 in us to do as we did. 
 
 There are not wanting instances, in which Divine grace has 
 more than supplied what to the eye of human reason was ut- 
 terly lacking by nature, in his poor servants, when they have 
 learned to look with a single eye to the Lord and trust wholly 
 in Him. The following instructive account iS taken from Joseph 
 Oxley's Journal. When at Ashwell, England, he says: 
 
292 INCIDENTS CONCERNING THE 
 
 In this place lives Barbara Everard, a poor, honest, de- 
 crepit creature, apparently convulsed all over, by which her 
 speech is much affected, and understanding also. Yet the 
 Lord has been pleased to make use of this young woman in an 
 .extraordinary manner, having bestowed on her a gift in the 
 ministry, in which office she appears above many of far more 
 natural talents. In common conversation she is difficult to 
 be understood, being of a stammering tongue, but very clear 
 in utterance in her ministry, her matter very correct and 
 sound; she opens the Scriptures very clearly, and preaches the 
 Gospel with great power and authority, and is of singular ser- 
 vice in this place; she had at this meeting good service. 
 
 The case of Thomas Brown is somewhat similar. He was 
 born in England and removed to Pennsylvania and settled in 
 Philadelphia as a baker. His Memorial says of him: 
 
 His gift in the ministry was living, deep, and very edifying, 
 and in the exercise thereof he was remarkable for an awful 
 care not to appear without clear and renewed evidence of the 
 motion of life being upon him for that service. Though a man 
 of no literature, yet he was often led into- sublime matter, 
 which was convincing and persuasive, setting forth the dig- 
 nity and excellence of the Christian religion. Yet he was very 
 attentive that those heights should not detain him beyond his 
 proper gift, but that he should close in and with the life. This 
 made his ministry always acceptable to the living and judi- 
 • cious. In discipline he was by no means forward, but was 
 watchful that the man's part might be kept subject to the 
 power of Truth. 
 
 Although Thomas Brown was not without sufficient educa- 
 tion to enable him to transact the business affairs of life, yet 
 he often was led in his public communications to make use of 
 language, and that too, very appropriately, the meaning of 
 which he did not know, or could not explain.* 
 
 * He was a man of great esteem among the citizens of Philadelphia generally, as 
 a public speaker. The cel^rated George Whitefield, when in this city, hearing of his 
 character in this respect, attended an evening meeting among Friends, in the hope of 
 hearing him. In this he was not disappointed, and afterwards in expressing his great 
 admiration of the discourse, he said he felt himself as a mere child to him. 
 
SOCIETY OF FRIENDS. 293 
 
 He left a few memoranda of visits to meetings, some of 
 which follow: 
 
 1756. Eighth Month 9th.— I went to Concord Quarterly 
 Meeting, but found no cause to espouse the cause of God in a 
 public manner that day. The next day went to the youth's 
 meeting held at Kennett, which was to great satisfaction. My 
 soul was so bended towards the people, I could scarcely leave 
 them, being engaged in a stream of the ministry to extol the 
 Divinity of that religion that is breathed from heaven, and 
 which arrays the soul of its possessor with degrees of the Di- 
 vinity of Christ, and entitles them to an eternal inheritance. 
 It also introduces a language intelligible only to the converted 
 souls who have access to the celestial fountain. This is no less 
 than a foretaste of eternal joy, to support them in their journey 
 towards the regions above, where religion has room to breathe 
 in its Divine excellencies in the soul. Here it is instructed 
 in the melody of that harmonious song of the redeemed, where 
 the morning stars sing together, and the sons of God shout 
 for joy. 
 
 1756. Eighth Month 29th.— I visited Gwynnedd Meeting, 
 where in' waiting in nothingness before God, without seeking 
 or striving to awake my Beloved before the time, by degrees 
 my soul became invested with that concern that the Gospel 
 introduces, with an opening in these words: "I think it may 
 conduce to my peace to stand up and engage in a cause dig- 
 nified with immortality, and crowned with eternal life." The 
 subject raised higher and brighter, until my soul was trans- 
 ported on the mount of God, in degree, and beheld his glory, 
 where I was favored to treat on the exalted station of the re- 
 deemed church, which stands in the election of grace, where 
 my soul rejoiced with transcendent joy, and adored God. Re- 
 turned home in peace. 
 
 John Banks, in a letter to his wife, thus alludes to the 
 Yearly Meeting held in London in 1675: 
 
 For thy comfort I may tell thee, that since the time I parted 
 from thee, I have been made so much a witness of the enjoy- 
 ment of the power and presence of God, among my brethren, 
 
294 INCIDENTS CONCEKNING THE 
 
 that I would not have missed it, for all that can be mentioned 
 to me in the world. Oh, the in-breakings of the love and 
 melting power of God, and the shining of his glorious light 
 amongst us, in this our Yearly Meeting, where Friends in the 
 ministry were from most parts through the nation! How 
 were our hearts broken, and our souls comforted and con- 
 soled! The Lord did certainly evidence unto us, that our 
 meetings, and what we there offered to Him, were acceptable 
 and well-pleasing before Him. Oh, the sweet harmony of life 
 that was amongst us! the streams whereof flowed, and many 
 living testimonies were borne to the greatness and sufficiency 
 of the power of God that overshadowed us! And oh, the sub- 
 jection, brotherly tenderness, and godly care that were amongst 
 us one over another, that we might speak, one by one, as the 
 Lord, by his spirit, moved and gave utterance! How near 
 were we to the Lord, and how dear one to another, in the 
 unity and fellowship of his blessed Spirit! What a blessed 
 communion was there held, and how richly was the table of 
 the Lord spread amongst us! What thanksgivings, praises, 
 honor and glory were many made to ascribe unto Him there- 
 for! And there was a godly care also for the prosperity of 
 the Truth, and spreading abroad thereof, together with the 
 establishing of Gospel order and discipline in the churches of 
 Christ. ' 
 
 In Thomas Scattergood's Memoirs, there is the following 
 entry: At Augusta, in Georgia, I saw a pretty large number 
 of people, both male and female, carrying dirt on hand bar- 
 rows to make a causeway. At first sight of them, I felt pity 
 flow in my heart towards them, under a sense of their bur- 
 dens — and after expressing my sympathy with them, I found 
 a necessity laid on me to pull off my hat and preach to them 
 the Gospel of Jesus Christ, their suffering Lord and Saviour. 
 It was a solemn time; and when I took off my hat, they did 
 so likewise, and threw aside their tools; and there was loud 
 weeping among them. In thus unexpectedly laboring among 
 this Ethiopian congregation, (not having the least thought of 
 such a thing five minutes before) there was no want of words, 
 or of that seasoning sweetness which makes right words reach 
 the heart, and under this precious sense, it would have been 
 
SOCIETY OP FRIENDS. 295 
 
 as my meat and drink, to have spent myself in labors of love, 
 if instead of twenty or thirty there had been as many hun- 
 dreds: great was the sweetness which attended on my mind 
 after leaving them. 
 
 In William Penn's account of a visit paid to Princess Eliza- 
 beth, of the Ehine — he describes in an interesting manner, 
 some of the religious opportunities with that estimable wo- 
 man. Of one meeting, he says: 
 
 There were several present besides the princess and coun- 
 tess. It was at this meeting, that the Lord in a more eminent 
 manner began to appear. The eternal Word showed itself a ■ 
 hammer at this day, yea, sharper than a two-edged sword, 
 dividing asunder between the soul and the spirit, the joints 
 and the marrow. Yea, this day was all flesh humbled before 
 the Lord! it amazed one, shook another, broke another; the 
 noble arm of the Lord was truly awakened, and the weight 
 and work thereof bowed and tendered us also, after an unusual 
 and extraordinary manner; that the Lord might work an heav- 
 enly sign before them, and among them; that the majesty of 
 Him that is risen among the poor Quakers, might in some mea- 
 sure be known unto them, what God it is we serve, and what 
 power it is we wait for and bow before. They had. a sense 
 and a discovery that day, what would become of the glory of 
 all flesh, when God shall enter into judgment. Well, let my 
 right hand forget its cunning, and my tongue cleave to the 
 roof of my mouth, when I shall forget the loving-kindness of 
 the Lord, and the sure mercies of our God to us his travelling 
 servants that day. Lord, send forth thy light and thy truth, 
 that all nations may behold thy glory. 
 
 Thus continued the meeting till about the seventh hour; 
 which done, with hearts and souls filled with holy thanksgiv- 
 ings to the Lord for his abundant mercy and goodness to us, 
 we departed to our lodging. 
 
 Samuel Bownas relates a somewhat singular experience that 
 happened to him in one of his religious journeys. He says: 
 
 I went through part of Dorsetshire, and at Sherborne an 
 
296 INCIDENTS CONCERNING THE 
 
 old Friend was sick, and not expected to get over that illness,, 
 and it came into my mind he would die of that sickness, and 
 that I must be at his funeral, and preach with my Bible in my 
 hand. This made me shrink, fearing it was the fruit of im- 
 agination, but I kept it to myself, and had many meetings 
 about those parts. 
 
 I had not been many hours in Bristol before a messenger 
 came to desire Benjamin Coole to attend the funeral, and Benj- 
 amin came to me to Brice Webb's, where I lodged, and told 
 me how it was, and desired me to go. I pleaded many ex- 
 cuses; first, my horse was not fit, with other objections, which 
 were all removed. I went to Bruton next day, being the Sev- 
 • enth day of the week, and was at that small meeting on First- 
 day. The funeral was on Second-day, which was exceedingly 
 large, John Beere from Weymouth, being there, had some- 
 thing to say, but not much. Then as it was with me, I pulled 
 my Bible out of my pocket, and opened it; upon which the 
 people gave more attention than they had done before. I had 
 a very acceptable time, often in the course of my matter re- 
 ferring to the text for proof, and giving an ample testimony 
 of the value we put upon the Scriptures; earnestly pressing 
 the careful reading of them, and advising to consider what 
 they read, and to seek the Lord by prayer, for assistance and 
 power, that they might practice what they read, which was 
 the ultimate end of reading, as well as of hearing preaching, 
 for without practice, it would avail but little; with other ad- 
 vice to the same effect. 
 
 There being sundry teachers of several societies, one of them, 
 a Baptist, took hold of me' after meeting was ended, and de- 
 sired some conversation with me. I looked at him earnestly, 
 and desired to know if he had an objection against any part 
 of what I had said? "If thou hast," said I, speaking with an 
 audible voice, that stopped many of the company, " this is the 
 most proper place, the people being present; " for they throng- 
 ed about us very much. This made him confess, that what he 
 had heard was sound, and according to Scripture, being very 
 well proved from the text; but he desired some private dis- 
 course between ourselves at my quarters, if I would permit it. 
 I told him he might; I quartered at Richard Fry's; and Rich- 
 
SOCIETY OP PKIENDS. 297 
 
 ard being present, told him he should be welcome to come to 
 his house, and so we parted. 
 
 When I came to Richard's, he said we should hear no more 
 of him, for that in his discourses amongst his hearers, he had 
 spoken many very unhandsome things against the Quakers, en- 
 deavoring to unchristian them, and prove them heathens in de- 
 nying the ordinances, a common plea used by all our adversa- 
 ries. But this man carried the matter farther than some others, 
 by adding, that we denied the Scriptures, and also would not al- 
 low of a Bible in any of our meetings, nor did our preachers use 
 a Bible to prove anything therefrom that we preached to the 
 people, with more to the same purport; and as many of his 
 hearers were there, my appearing with a Bible, and referring 
 to the text for proof, no doubt, put him and them upon a 
 thought what had been preached by him, amongst them, con- 
 cerning the Quakers, which now appeared to be a manifest 
 untruth by what they had both seen and heard that day. As 
 Richard Fry thought, so it proved; he did not come near me, 
 and Truth was exalted' above lies and falsehood. 
 
 The Society of Friends have always believed that it is not 
 consistent with the commands of our Saviour, for his disciples 
 to receive compensation for preaching the Gospel, which as 
 it has been freely given to those whom He appoints, must be 
 exercised without hope of pecuniary reward. 
 
 The labors of early Friends in the work of the ministry were 
 astonishingly great, and many could bear the same testimony 
 as Thomas Chalkley when he says: "I have travelled many 
 thousands of miles, and preached the Gospel many years, as 
 thousands of people can witness, and never received any con- 
 sideration therefor, neither directly or indirectly; neither do 
 I reckon they are beholden to me for so doing, for a necessity 
 is laid upon me, and woe is me, if I preach not the Gospel. 
 
 In 1659, Richard Hubberthorn, addressing the council of 
 state, thus speaks: 
 
 Let every one that will minister the Gospel, do it freely ac- 
 
298 INCIDENTS CONCERNING THE 
 
 cording to the example of the apostles and the ministers of 
 Christ. And do not you go about to provide any maintenance 
 for any ministers of any sort in the nation; for in that you 
 will but lay a yoke upon the disciples' necks, and an imposi- 
 tion upon tender consciences, which cannot do anything but 
 what they do freely as unto the Lord, and let every one that 
 will preach the Gospel, live of the Gospel, and not upon any 
 settled or state maintenance. . . . For the cry of the honest 
 and godly people of this nation is, to have a free ministry, a 
 free maintenance, and are willing freely to maintain those that 
 minister unto them the word and doctrine. 
 
 The Quarterly Meeting of Cornwall, in one of its minutes, 
 dated Second Month, 1671, gives another instance of the way 
 in which early Friends supported their ministers. " It is or- 
 dered," say they: 
 
 That John Trefry do deliver unto Thomas Salthouse £10, 
 which the Friends of this meeting desire him to accept from 
 them, to buy him a horse, he being at present destitute of one, 
 and having formerly had his horse killed whilst he was labor- 
 ing for the service and work of the Lord in this county. His 
 fallen lot being now amongst us, and his labors and service in 
 the work of the Lord being great here as in other places, we 
 have ordered the sum aforesaid to be paid him as a demon- 
 stration of our love and care for him, being desirous that he 
 should reap of our carnal, he having often sowed spiritual seed 
 amongst us to the refreshing of our hearts. 
 
 Plainly as is here stated the grounds of the care and con- 
 sideration of the Friends of Cornwall, more scrupulous, ap- 
 parently, was Thomas Salthouse not to make the Gospel charge- 
 able, and there is added to the minute as the result of their 
 offer, "Thomas Salthouse hath no freedom to receive the 
 £10." 
 
 When Samuel Fisher had finished his studies, he was ordain- 
 ed a priest, and was first a chaplain to a person of quality, and 
 afterwards presented with a living of two hundred pounds a 
 
SOCIETY OP FRIENDS. 299 
 
 year. Being conscientiously engaged in seeking after Truth, 
 he discovered, before he knew Friends, that infant baptism 
 was a human institution, and preaching for a stipend was con- 
 trary to the command of Christ. A young man, dissatisfied 
 with singing David's psalms in the public worship, gave his 
 master so much uneasiness, that he applied to Samuel Fisher, 
 as a learned minister, to remove his scruples. In the attempt, 
 the young man frankly gave these reasons for his apprehen- 
 sions of the impropriety of the practice — that God was a spirit, 
 and to be worshipped, not in other men's words, but in spirit and 
 in Truth — that it was a falsehood for a proud man to sing that 
 "he was not puffed up in his mind; he had no scornful eye, 
 and he did not exercise himself in things that were too high" 
 — that it was absurd for one to sing " Rivers of tears run down 
 my eyes, because other men keep not thy laws," whilst he never 
 knew a true sorrow and repentance for his own sins. The re- 
 sult of this conference was, that instead of altering the young 
 man's sentiments, the reasons given for them had such a con- 
 vincing effect on Samuel Fisher, that he found himself re- 
 strained from giving out to his congregation, David's condi- 
 tions, to sing. At length, preaching for wages, contrary to 
 the convictions of his conscience, became so great a burden, 
 that he gave a rare instance of the honesty of his heart, and 
 the value he put upon the testimony of a good conscience, by 
 resigning his living, divesting himself of the sacerdotal office, 
 and placing his confidence in Divine providence for the future 
 support of himself and family. He rented a farm and com- 
 menced grazier, by which he procured a decent competency, 
 accompanied by the solace of contentment, and the testimony 
 of an approving heart. 
 
 As the minds of the ministers of the Gospel are kept in 
 communion with their Lord and Master, He from time to time 
 
300 INCIDENTS CONCERNING THE 
 
 impresses upon them the belief that certain duties are required 
 of them. 
 
 Elizabeth Webb thus describes the arising in her inind of a 
 concern to visit America: 
 
 In the year 1697, in the Sixth Month, as I was sitting in a 
 meeting in Gloucester, the place of my habitation, my mind 
 was gathered into perfect stillness for some time, and my spirit 
 was as if it were carried away into America, and my heart was, 
 as it were, melted with the love of God. It flowed and seemed 
 to reach over the great ocean, and I was constrained to kneel 
 down and pray to the Lord for the prosperity of his seed in 
 America. The concern never went out of my mind, day nor 
 night, until I went in the love of God to travel there. So uni- 
 versal is the Divine love it reacheth over sea and land, and my 
 soul can say: "Thy commandments, Lord, are exceeding 
 broad." 
 
 The Memoirs of Hannah Gibbons contain several references 
 to concerns to visit particular families or individuals. Some of 
 these were to persons under sentence of death. In 1852 she 
 records: 
 
 In the latter part of Eighth Month my mind was unexpect- 
 edly brought under exercise, on reading an account of a poor 
 colored man in prison at Newcastle under sentence of death. 
 It seemed best to me that I should endeavor to see him; and 
 after some time, I was made willing to mention my exercise 
 to some Friends (the elders), who did not discourage me; and 
 my dear friends, James Emlen and Martha Jefferis, being will- 
 ing to accompany me, we accordingly left home on First-day 
 afternoon, the fifth of Ninth Month, lodged at Wilmington, 
 and next morning proceeded to Newcastle, and were readily 
 admitted into the apartment where the poor man was. He 
 appeared very uncomfortable as to the outward, but we were 
 united in believing that his mind was turned to the right source 
 for help and strength, and that the work of repentance was 
 in mercy going forward. After endeavoring to relieve my 
 mind, both in testimony and supplication, for the poor, erring 
 
SOCIETY OF FRIENDS. 301 
 
 man, and dear Martha having also had something to commu- 
 nicate, we came homeward; my mind being clothed with thank- 
 fulness for having been enabled to yield to apprehended duty, 
 and for the reward of peace. 
 
 Ruth Anna Rutter, (afterwards Lindley), relates the follow- 
 ing incident: 
 
 A Friend visiting Pottstown meeting about twelve months 
 before I became plain, and I being in a very low and discour- 
 aged state, went to meeting greatly desiring he might be made 
 an instrument of comfort to me. He spoke for a consider- 
 able time, but did not touch upon any thing relative to my 
 condition; and I returned home under many doubts and fears, 
 lest my Heavenly Father had cast me off forever. My parents 
 were in Philadelphia, and I being alone, sat down on the sofa, 
 with the Bible in my hand, thinking to gain some instruction 
 and comfort from its sacred contents. I had given up the 
 idea of seeing the Friend, (who was a true father in Israel), 
 or of having any opportunity with him, as not being worthy 
 of it. But he, having dined at my uncle's, not far distant, 
 was, after dinner walking in the piazza, and looking towards 
 our house, felt a draught in his mind to come over. He knew 
 nothing of the family, but yielding to the impulse he came; 
 and, passing through the outer room, where there was a young 
 woman of the house, without asking any questions, he walked 
 into the parlor, where I was sitting in the situation above de- 
 scribed; and without any further salutation than shaking 
 hands, took a seat by me. A considerable time elapsed in deep 
 inward silence, after which he mentioned how unexpectedly 
 he was led to come over, without knowing the cause; but then 
 feeling his mind clothed with sympathy for me, and believing 
 it was for my sake, he imparted much counsel and advice, with 
 a great deal of encouragement to me. Which singular favor 
 did deeply humble my heart, and caused tears of gratitude, 
 contrition and tenderness to stream from my eyes. 
 
 Among the religious engagements into which the ministers 
 and religiously concerned members of the Society of Friends 
 have often been led, is that of visiting individuals and families 
 
302 INCIDENTS CONCERNING THE 
 
 from house to house. There is this peculiar feature about it, 
 that, whilst in a public meeting a person may put aside the 
 close preaching of the minister with the plea that it was de- 
 signed for others than himself, in a family opportunity there 
 is no room for such evasion, but the message may come to 
 him with the directness of Nathan's appeal to king David, 
 " Thou art the man." There are few, if any, services in which 
 a minister can be engaged that require greater watchfulness 
 and care to act under Divine guidance than such personal 
 labors. 
 
 Ann Branson, of Ohio, under date of 1848, says: 
 
 I have felt it required of me in the late family visit in which 
 I have been engaged, not only to go to a number of families, 
 who were not members of our religious Society, but also to 
 some houses, whose inhabitants were entire strangers to me, 
 and whose names were unknown, except by inquiry at the time, 
 feeling attracted to the houses as we passed them, and feel- 
 ing the woe if I did not give up to go in. Trying as this ser- 
 vice was to flesh and blood, it is nothing to compare to a wound- 
 ed conscience. Previous to a late engagement in several 
 families of this description, I was near three days at a Friend's 
 house, shut up, without any clear opening whatever. But the 
 command was, Be still. What will my friends say of me? was 
 a query that often crossed my mind. But the answer of my 
 Heavenly Father was on this wise, " Thy time, thy health and 
 thy faculties, are mine. I have a right to do with them, and 
 with thee, as seeraeth unto me good." Thus did I remain, 
 until a little opening appeared in a remote neighborhood where 
 a few members were scattered. After we arrived there, and 
 had visited most of those who were members, it came into my 
 mind to inquire of the Friend at whose house we were, con- 
 cerning his children, who had married out of the Society, where 
 they were settled, and being informed that several of them 
 were near by, I soon saw I must go to their houses. This 
 dedication, though greatly in the cross, yielded peace. 
 
 The same Friend mentions, in 1861, that, on one occasion, 
 
SOCIETY OP FRIENDS. 303 
 
 after making a family visit, where she had delivered what 
 appeared required of her, and had left the house, she felt it 
 required of her to go back. Great fear possessed her heart 
 lest she should be mistaken. She had an interview with the 
 the parents, and told them how it had been with her since 
 being there before, telling them: "If I was mistaken in my 
 feelings, I hoped they would pass it by, and I would try to be 
 more careful in future," at the same time remarking that there 
 was a secret language in my heart which said, There is a secret 
 hardness against some, which is not rooted out. But it was 
 in great fear and trembling, lest I should be mistaken. When 
 about to bid farewell, the individual (where it seemed to me 
 the testimony belonged), with tears, and in much brokenness 
 of spirit, said to me, " I am glad thee came." 
 
 Henry Hull mentions in his Journal that, while at work in a 
 mill, word was sent to him that his father wished him to come 
 to the house. He says: 
 
 I immediately went, and found several Friends there, who 
 proposed a religious opportunity with the family. When I 
 found what I was wanted for, I felt disturbed in my mind that 
 my father should call me from my work upon what I then 
 thought such a trifling occasion, and I could scarcely speak 
 pleasantly to the Friends. But, soon after we sat down to- 
 gether, the power of Truth spread over us, and the Friends 
 were enabled to speak so plainly to my situation, that my spirit 
 was broken into tenderness, and when I left the house tears 
 flowed from my eyes. Reflecting on the solicitude of my dear 
 father for my everlasting welfare, and on the goodness of the 
 Ancient of days, in that He did not leave me in the hardened 
 state of mind I was in when I went into the room, my heart 
 was humbled, and I entered into solemn covenant with the Lord 
 that, if He would pass by my offences, I would endeavor to be 
 mindful of his favors, and walk more worthily. 
 
 In the earlier days of our Society greater attention was paid 
 to family visiting than has latterly been the case. In the 
 
304 INCIDENTS CONCERNING THE 
 
 Queries adopted by Irish Friends, about the year 1737, one 
 reads as follows, " Doth each Monthly Meeting take care that 
 a visit to the families of Friends be performed by well-qualified 
 Friends once a year, or oftener, as occasion requires?" 
 
 The same subject is mentioned in the minutes of Philadel- 
 phia Yearly Meeting as early as the year 1717. They sayj 
 ■' Considering the returns from the several meetings concern- 
 ing visitors, this meeting agrees that such Monthly Meetings 
 as do see a service therein, may appoint honest, faithful and 
 discreet Friends to visit families within the compass of such 
 meetings respectively." In very many of the subsequent Yearly 
 Meetings advices are sent down on this subject, and subordi- 
 nate meetings reported to the Yearly Meeting as to their care 
 in this respect. In 1747 the minutes say: "This meeting 
 recommends it to the several Quarterly and Monthly Meetings 
 within the range of this meeting, to revive and continue the 
 practice of appointing solid and weighty Friends and elders, 
 together with some of their ministers, to visit the particular 
 families within their respective meetings, the good effects of 
 which wholesome and serviceable part of our ancient practice 
 and discipline hath been often attended with the Divine bless- 
 ing, to the great satisfaction of those concerned therein, and 
 hath been a means of preventing many growing inconveniences 
 and customs amongst us, which it may be difficult guarding 
 against in a more public manner." 
 
 The practice of visiting each other's families and endeavoring 
 to help each other in a faithful support of our doctrines and 
 testimonies, did not originate in Yearly Meeting advices, but 
 was practised from very early times, and had its root in that 
 love of the brethren and zeal for the honor of the Lord's cause 
 which marked our ancient worthies. 
 
 The practice of Friends not to enter upon vocal labor in 
 meetings, unless under the influence of a fresh call from the 
 
SOCIETY OF FRIENDS. 305 
 
 Head of the Church, and their conviction that silence was bet- 
 ter than forced sacrifices, have frequently led to the holding 
 of meetings in which there was neither preaching nor praying. 
 When Joshua Brown was paying a religious visit in New 
 England, at Leicester, he lodged at the house of a widow Barle, 
 whose son had married a Presbyterian woman, who afterwards 
 became a member among Friends. Her father rode with Joshua 
 on his way to Worcester. 
 
 As he rode along he spoke to Joshua, telling him he had a 
 daughter joined to Friends. Joshua queried, " Is she any worse 
 child or worse Christian than she was ?" He said, " He thought 
 not." Joshua said, " That is well, so far." The father then 
 said he had a mind to converse, not for contention, but for 
 information. Joshua said he was willing, as far as he could, 
 to satisfy him. He then said : " You profess not to study your 
 sermons." To this Joshua assented. " You mentioned many 
 texts of Scripture, and I believe they were rightly quoted. I 
 wonder how you remember them." Joshua, in reply, said: " I 
 spake as they were opened to me." He then said : " You always 
 preach when you are at home, don't you?" Joshua, on this, 
 said: "There are several Friends belonging to the meeting I 
 do, who sometimes speak [in the ministry], and yet we have 
 many silent meetings." He said: " I cannot reconcile that." 
 Joshua said: " If thou wilt consider the nature of Gospel wor- 
 ship, and that it is to be performed in spirit and in truth, thou 
 need not wonder." He then said: " You always preach when 
 you are abroad, and appoint meetings, don't you?" Joshua 
 replied: " I do not." " Do you not think that you impose upon 
 the people?" Joshua said: "I think not. When we appoint 
 meetings, we do not promise to preach; but if we feel our minds 
 engaged to speak, we do it as we find ability. Your preachers 
 preach for money, and are obliged to speak, but we do not." 
 He acknowledged that it was too true. Much more conver- 
 sation ensued, and when they reached his dwelling, he kindly 
 pressed Joshua to alight and refresh himself. This Joshua was 
 free to do. 
 
 John Griffith mentioned that, at Wigton, " Friends having, 
 20 
 
306 INCIDENTS CONCERNING THE 
 
 without my knowledge, given notice to their neighbors and to 
 divers people of account in the world, it is likely they expected 
 great things from one who had come so far to visit them; and 
 some perhaps hoped to get credit by that day's work; but we 
 see sometimes when man appoints the Lord disappoints, which 
 in the issue seems to have been the case here. I sat the meet- 
 ing, which was very lafge, in silence, to the great mortification 
 of many present, some of whom, one might have expected from 
 their appearance and pretensions, understood the nature of 
 spiritual worship better than to have been so anxious after 
 words. It proved, I think, as painful and exercising a meet- 
 ing as ever I knew, to which the expectations of Friends and 
 others did not a little contribute. At the conclusion I was 
 fully satisfied that I had discharged the service required of 
 me that day, in an example of silence, in which I had peace. 
 
 It is recorded of Peter Andrews, of New Jersey, when 
 travelling in England in the service of the Gospel, that he 
 visited many places in the county of York, visiting the 
 churches, which were greatly refreshed and edified by his la- 
 bors of love. [These meetings were sometimes held in si- 
 lence], although appointed on his account, generally large, 
 and expectation high. His eye being single to his great Mas- 
 ter, he often was led to famish the too eager desire after 
 words. For several public meetings he had nothing to say, 
 which, though a great disappointment for the present, yet it 
 afterwards appeared there was no small service in it. 
 
 The following incident was published in " The British Friend :" 
 
 On the first of Seventh Month, 1858, a stranger from Lon- 
 don attended our week-day meeting at . It being 
 
 the day after our Monthly Meeting, the congregation was par- 
 ticularly small. After two short communications, the indi- 
 vidual above mentioned rose and said: "I have felt such a 
 solemnity in this time of silence that' I could almost fancy I 
 heard Jacob, when he saw the ladder and the angels ascend- 
 ing and descending on it, exclaim, 'How awful is this place; 
 surely this is none other than the house of God, and this is 
 
SOCIETY OF FRIENDS. 307 
 
 the gate of heaven;' and I could almost fancy I heard the pro- 
 phet say, ' Then they that feared the Lord spake often one to 
 another, and the Lord hearkened and heard it, and a book of 
 remembrance was written before him for them that feared 
 the Lord and that thought upon his name; and they shall be 
 mine saith the Lord, in the day that I make up my jewels (or 
 my crown), and I will spare them, as a man spareth his own 
 son that serveth him.' ' Then shall ye return (when ye have 
 ceased from your oAvn actions, reasonings and desires,) and 
 discern between the righteous and the wicked, between him 
 that serveth God, and him that serveth Him not.' I hope I 
 shall be excused speaking among you, being a stranger, and 
 ■not a member of your Society; but I ^J^lieve I shall feel re- 
 morse on leaving this place if I do not acknowledge among 
 you what God hath done for my soul. It is now twelve months 
 since I came to this place. I had heard of your mode of wor- 
 ship, but I wondered how the Lord's people could be profited 
 "by sitting in silence, and sometimes not a word spoken among 
 them. I sat down in this house hoping and waiting to hear 
 something that might cheer and encourage my soul; and as I 
 sat in this expectant state, such an influence, such a feeling 
 ■of solemnity covered my mind as I had never experienced be- 
 fore in all my life, and which I shall never forget whilst mem- 
 ory holds her seat, and which I believe to be from the Divine 
 favor; and I then understood what our Saviour says in John: ' If 
 any man love me he will keep my words, and my Father will love 
 "him, and we will come unto him, and make our abode with him.' 
 And in Rev. iii: 20, ' I will come in to him and will sup with him, 
 and he with me.' And I felt that there is a communion between 
 God and the souls of his people; and though I have felt re- 
 "luctant to speak among you, I could not leave this place with 
 an easy mind without acknowledging what I felt in this house 
 twelve months ago, and once since, when sitting in silence in 
 my own house." 
 
 It has often been the experience of the Lord's servants, 
 that services were required of them that were more or less 
 unusual. This was frequently the case with Sarah Ljmes (af- 
 terwards Grubb). In 1798, she felt a concern to speak to the 
 
308 INCIDENTS CONCERNING THE 
 
 people at Wolverhampton Market. The service is described 
 by her companion John Burlingham: 
 
 She neither saw nor spoke to any Friend there, except those 
 at our quarters. On inquiry we were told the most suitable 
 place to speak would be from the upper window of the inn, but 
 that not feeling right to S. L., we left her to take the helm. 
 She said to A. Baker, " Do thou take R. B's arm; I will take 
 J. B's," so she led the way into the market. After making a 
 short stand, she began to address those around her, and had 
 not spoken many sentences, when divers shed tears, struck 
 dumb as it were, with amazement; indeed the power was so 
 great and so evidently felt, that fear was taken from me. 
 After a very solemn, but short opportunity, having hold of my 
 arm, she went more into the centre of the market, which is a 
 very large one, and seeing a butcher's block, without asking 
 any questions to whom it belonged, §he and Ann mounted it, 
 my brother and self standing on each side. A large audience 
 collecting immediately, she addressed them for about an hour, 
 to the satisfaction, I believe, of most that could hear her. 
 When she got down, great was the anxiety of many to shake 
 hands with her, which numbers did, and also expressed their 
 thankfulness. 
 
 By this time the farmers, many of them, were gone, and 
 going to dinner; we therefore went to the inn, the people 
 making way for us to pass respectfully. When there, S. L. 
 did not seem quite easy in thus missing the farmers, but un- 
 derstanding a number were dining at the ordinary, she con- 
 cluded to offer herself to them as soon as they had dined. 
 My brother went and asked them the question; the chairman 
 immediately replied, they or he had no objection. My brother 
 and myself accompanied S. L. and A. B. into the room. We 
 were asked to go up to the top, but S. L. declined, and sat down 
 at the bottom. During the space of about ten minutes' silence, 
 divers interruptions took place by people coming in. If I may 
 give a description of S. L's engagement at that time, agree- 
 ably to my own feelings, I must say that her elegance of lan- 
 guage, pertinent matter, pursuasive energy, and above all, the 
 crowning authority and power, I think I never witnessed ex- 
 
SOCIETY OF FRIENDS. 309 
 
 ceeded, if equalled. When she had done, she immediately 
 Ijegan to withdraw, when the company, every man, rose from 
 his seat, though silently, yet most respectfully; they showed 
 at the same time, good manners, and also assent to what they 
 had heard. 
 
 In 1809 Thomas Shillitoe felt a concern to visit the drink- 
 ing saloons in Dublin — a very exercising service, as many of 
 them were places of a very low character. There were about 
 six hundred visits paid. Although they met with many trying 
 things, yet in a general way Divine help seemed to be near. 
 The following record of one day's proceedings will show the 
 nature of Thomas Shillitoe's experienced: 
 
 Fifth-day we proceeded to Barrack Street. The first house 
 we entered made a deplorable appearance; it was very early 
 in the morning, yet we found, on descending the steps into the 
 drinking-room, which much resembled a cellar, the window- 
 frames and glass broken, and several young women, without 
 shoes, stockings or caps, dancing to the fiddle. We made 
 towards the room set apart for the keepers of the house, where 
 we met with the mistress. Requesting, if she had a husband 
 to have his company, he soon made his appearance. I en- 
 deavored to lay before them what arose, although I found it 
 difficult to get fully relieved. The fiddle, and at times the 
 screaming of the dancers, was a great interruption. The man 
 remained quiet for a short' time and then left us, the woman 
 appearing to have the management of the house: what I had 
 to say brought her to tears. On inquiry I found she had chil- 
 dren, I therefore requested her seriously to consider what 
 would be her conclusion respecting the conduct of any person 
 who should harbor her children, and suffer them to go on in 
 such wicked practices as she was now encouraging the young 
 girls in under her roof, who might be without parents or 
 friends to take charge of them, saying, I did not wish for a 
 hasty reply; she confessed she should think they acted a cruel 
 part. I therefore entreated her to attend to that Divine moni- 
 tor in her own breast, which she confessed she at times wit- 
 nessed to be near, which would clearly make known to her the 
 
310 INCIDENTS CONCERNING THE 
 
 necessity to rid her house of such company as she now har- 
 bored, which would be one way whereby she might hope for 
 the Divine blessing on honest endeavors for the support of her- 
 self and family, otherwise she must look for a blast following 
 them every way. She continued tender, and at our partings 
 in a feeling manner expressed her desire, that what had been 
 communicated might be profitably remembered by her. After 
 receiving her warm expressions of gratitude, we proceeded to 
 leave the house, but on reaching the top step of the entrance 
 my attention was again arrested, and I found I must be willing- 
 to return into the apartment where the dancing was going 
 forward, and quietly submit to any insults that might be the 
 result of my being found in the way of my duty. On my com- 
 panion being informed hereof, he appeared tried as well as my- 
 self, but I found it would not bring peace to our own minds to 
 hesitate. We therefore turned back, which the woman of 
 the house observing, came and stood by us, I supposed to pre- 
 vent any rude behavior that might be offered. I requested the 
 man who had the fiddle to cease playing and take his seat, 
 which he complied with, and those who were dancing to do 
 the like, which each one yielded to. The scene exhibited in 
 diiferent parts of this large room, if it were possible fully to 
 describe, would produce a picture of as great human depravity 
 and misery as well can be conceived. On a bench near us lay 
 young girls, overcome with their night's revelling and drunken- 
 ness, past being roused by anything that occurred round them ; 
 others, from the same cause, reclining on the tables, barely 
 able to raise their heads and open their eyes, and altogether 
 incapable of comprehending what was going forward: com- 
 panies of men and women in boxes in other parts of the room 
 drinking. On our .standing silent amongst them a short time, 
 quietness prevailed over the whole company. Strength was re- 
 ceived to utter what was given me, and after I had been some 
 time engaged in addressing this band of human misery, I think 
 I shall not, whilst favored with my mental powers, wholly lose 
 sight of the distress and horror portrayed in the countenances 
 of those young women who had ceased their dancing. Feeling 
 my mind relieved and about to depart, such of the company 
 who were equal to it rose from their seats, acknowledging their 
 
SOCIETY OP FRIENDS. 311 
 
 gratitude for the labor that had been extended, and their de- 
 sire that what had been said might not be lost upon them, and 
 that a blessing might attend us. My back was towards the 
 door, and not hearing a footstep of those who came in while 
 we were engaged, when we turned to go out I was surprised 
 at the addition made to our company: my companion remarked, 
 it appeared as if something brought an awe over their minds 
 on entering, and they quietly took their seats, and when the 
 seats were full others sat on the ground. 
 
 Isaac Penington says of those whom the Lord sent forth 
 to proclaim the glad tidings of salvation to the people of Eng- 
 land in his time: 
 
 They were for the most part mean, as to the outward; young 
 country lads, of no deep understanding, or ready expression, 
 but very fit to be despised everywhere by the wisdom of man, 
 and only to be owned in the power of that life wherein they 
 came forth. How ridiculous was their manner of coming forth 
 and appearance to the eye of man! About what poor, trivial 
 circumstances, habits, gestures, and things, did they seem to 
 lay great weight, and make great matters of moment! How 
 far did they seem from being acquainted with the mysteries 
 and depths of religion! But their chief preaching was repent- 
 ance, and about a light within, and of turning to that, and 
 proclaiming the great and terrible day of the Lord to be at 
 hand; wherein I confess my heart exceedingly despised them, 
 and cannot wonder that any wise man, or sort of professors, 
 did or do yet, despise them. Yea, they themselves were very 
 sensible of their own weakness, and unfitness for that great 
 work and service wherewith the Lord had honored them, and 
 of their inability to reason with man; and so (in the fear and 
 in the watch of their spirits) kept close to their testimony, and 
 to the movings of his power, not mattering to answer or satisfy 
 the reasoning part of man, but singly minding the reaching to, 
 and raising of, that to which their testimony was. 
 
 Oh, how did the Lord prosper them in gathering his scat- 
 tered, wandering sheep into his fold of rest! How did their 
 words drop down like dew, and refresh the hungry, thirsty 
 souls! How did they reach to the life in those to whom they 
 
312 INCIDENTS CONCERNING THE 
 
 ministered, raising up that which lay dead in the grave, to 
 give a living testimony to the living voice of God in them! 
 How did they batter the wisdom and reasonings of man, mak- 
 ing the loftiness thereof stoop and bow to the weak and fool- 
 ish babe of the begettings of life! Eye hath not seen, ear 
 hath not heard, nor hath it entered into the heart of man to 
 conceive, what the power of life hath wrought, through them, 
 in the hearts and consciences of those who have longed after 
 and waited for, the Lord. Oh! the breathings and meltings 
 of soul, the sense of the living presence of God, the subject- 
 ing of the heart unto the Lord, the awakening of and giving 
 strength unto his witness, the falling down and weakening of 
 the powers of darkness, the clear shining of the light of life 
 in the heart, and the sweet running of the pure streams there- 
 of into the enlivened souls, which hath often been known and 
 sealed to from the powerful appearance of God in their min- 
 istry! Indeed, when I have considered these and such like things 
 in my heart, and narrowly marked them in my converse with, 
 them, I have been often forced to cry out concerning them. 
 Truly here is man very weak and contemptible; but God very 
 glorious and powerful. And indeed, when at any time I look- 
 ed on the man, I was hardly able to forbear disdaining them; 
 but, on the other hand, when the eye of my spirit beheld the 
 power and glory of the Lord in them, I could hardly forbear 
 over-esteeming and exalting them. 
 
 How hath the Lord enriched them with gifts and abilities, 
 sind every way fitted them for the service and employment He 
 hath had for them! How hath He enlarged their ministry, that 
 they who had very little to say, either by way of declaration 
 or disputation at first, now abound with strength, and abun- 
 dantly surpass the knowledge and wisdom both of the world, 
 and of other professors of religion! The Lord indeed hath 
 adorned them, putting his beauty upon them, and causing them 
 to grow up in his strength, and in his wisdom. This mine eye 
 hath seSn, and often taken notice of, blessing the name of the 
 Lord, and praying to Him for their preservation. And surely 
 whoever he be, that hath either known himself, or heard the 
 relation of the poverty of these young striplings, when they 
 first came forth in the power of the Lord, how empty in them- 
 
SOCIETY OP FRIENDS. 313 
 
 selves they then were, how sensibly they went up and down 
 of their own weakness, how little they had to say to people 
 that came to observe them and inquire of them, how afraid 
 they were to be drawn from their watch, at what a distance 
 they stood from entering into reasoning about things — I say, 
 he that did know, and doth consider this, and shall also behold 
 how the Lord hath advanced them since, making them mighty 
 and honorable with his gifts and abilities (with the beauty 
 whereof the very man flourisheth to the sight of every eye 
 that is in any measure truly open), cannot but acknowledge 
 the change to be wonderful. 
 
 William Dewsberry says: I waited in the counsel of my 
 God, in the calling where I was placed, until the year 1652. 
 And in the Eighth Month of the year, the word of the Lord 
 came unto me saying: " The leaders of my people cause them 
 to err, in drawing them from the light in their consciences, 
 the anointing within, which the Father hath sent to be their 
 teacher, and would lead them into all truth, to seek the king- 
 dom of God in observations where it is not to be found. So, 
 my people perish for want of bread: freely thou hast receiv- 
 ed, freely give and minister: and what I have made known 
 unto thee in secret declare thou openly." Which word con- 
 strained me, by the power of it, to leave my wife and children 
 and to run to and fro, to declare to souls where their teacher 
 is, the Light in their consciences, of which the Lord hath given 
 to every one a measure to profit withal, for the exercise of the 
 conscience towards God and man. Waiting in the light for 
 the power of Christ, he would lead them up, to the living 
 fountains of waters, where their souls would find refreshment 
 in the presence of the Lord; and their bread would be sure, 
 and their water never fail — as the Lord has made manifest to 
 my soul. 
 
 A writer who was contending for the principle, that the gift 
 of a ministry in the Gospel is bestowed upon women as well 
 as men, cites the case of Elizabeth Stirredge, of Gloucester- 
 shire (1634-1706), the daughter of an honest, zealous. God- 
 fearing Puritan, concerning whom she says: 
 
314 INCIDENTS CONCERNING THE 
 
 My father being one of those called Puritans, prophesied of 
 Friends many years before they came. He said: " There is a 
 day coming wherein Truth will gloriously break forth, more 
 gloriously than ever since the apostles' days, but I shall not 
 live to see it." He died in the faith of it seven years before 
 Friends came; whose honest and chaste life is often in my re- 
 membrance, and his fervent and zealous prayers amongst his 
 family are not forgotten by me. 
 
 In the year 1670, at a time of great suifering amongst 
 Friends, because of the prevailing persecutions, Elizabeth 
 Stirredge feeling a drawing to the ministry, makes a record: 
 
 Thus the Lord gently led me towards the service and testi- 
 mony that He was pleased to lay upon me to bear; which was 
 the greatest trial that I ever met with. My exercise increased, 
 my inward pains grew stronger and stronger, my heart was 
 troubled within me, my eyes were as a fountain of tears, and 
 I cried out: " Woe is me that ever I was born. Lord, look thou 
 upon my afflictions, and lay no more upon me than I am able 
 to bear. They will not hear me who am a contemptible instru- 
 ment. And seeing they despise the service of women so much, 
 make use of them that are more worthy." The answer I re- 
 ceived was, " They shall be made worthy that dwell in my fear." 
 And further on she adds: "I can say to his praise I was so 
 encouraged in all times of persecution, wherein I might bear 
 my testimony for the Lord who had redeemed me out of the 
 pit of misery, that I rejoiced to do the will of the Lord, for it 
 was more to me than all that ever my eyes beheld, and to stand 
 a faithful witness for Him." 
 
 I will next speak of Susanna Hatton (afterward Lightf oot), 
 an account of whom is given in the Journal of James Gough, 
 of Ireland, a minister of excellent repute in the Society of 
 Friends. The narrative opens about 1737, when Susanna Hat- 
 ton at the age of eighteen came to this country as a domestic 
 in the service of Ruth Courtney, a minister. Young in years 
 as she was, she began thus early to speak in meetings. Re- 
 turning in the course of a few months to Ireland, James Gough 
 
SOCIETY OP FRIENDS. 315 
 
 says of her: " I was very much affected with her inwardness, 
 fervency and tenderness of spirit out of meetings, as well as 
 her awful [i. e., solemn and powerful], utterances in meetings." 
 At about twenty-three years of age she married a linen-draper 
 and lived in a very humble way, her husband keeping two looms 
 going, and she keeping two cows, and carefully bringing up 
 her family. Her life was one of simple faith, and though at 
 times her outward condition was such that she had not a morsel 
 of food for herself and family, yet when reduced to such ex- 
 tremities, and without making her case known, sudden relief 
 would come in from one quarter or another. When settled in 
 the province Ulster, her narrator, himself a true minister, tes- 
 tified concerning the religious services of this humble and de- 
 vout handmaiden of the Lord: " Not one in those large meet- 
 ings rose up with that Divine authority and dignity that she 
 did." Removing to Waterford, and going soon afterward upon 
 a religious visit to Carlow, Mountmelick, etc., the following 
 incident occurred as told by J. Gough: 
 
 A Friend put four guineas into my hand and desired me to 
 present her with them, which I did; but she refused to accept 
 them, telling me she had others offered before in that journey, 
 but durst not receive them, being under no present necessity. 
 
 Her confidence that the Lord would provide everything 
 needful was not misplaced. As her children grew up they 
 found friends ready to aid them to good positions; her own 
 circumstances improved and, her husband dying, she after- 
 wards married an exemplary Friend from America, with whom 
 she returned to this country, and settled in Chester County, 
 near Philadelphia. 
 
 Mary Dudley, of Bristol, England (1750-1810), was a Metho- 
 dist, held in much esteem by John Wesley and others, in that 
 connection. She was frequently urged to serve as a class- 
 leader, but becoming sensible that it was her religious duty 
 
316 INCIDENTS CONCERNING THE 
 
 to profess with Friends, she united with them in 1773, and 
 was recorded as a minister four years later. She, however, 
 at first put aside the intimations of the holy command pub- 
 licly to declare the counsel of God, until the suiferings she 
 endured by her disobedience became great. (Let it be re- 
 membered that in this, and the other instances cited, there 
 was no priest, committee, or other human intermediary re- 
 quired to be consulted. The eyes of these women were to the 
 Minister of ministers alone, who hath the key of David, and 
 "openeth, and no man shutteth; and shutteth and no man 
 openeth.") Upon yielding finally — not to any influence of man, 
 but through the constraining power of God — she says: 
 
 "Oh! the rest I again felt, the precious holy quiet! unequal 
 in degree to what was my first portion, but as though I was 
 altogether a changed creature, so that to me there was no con- 
 demnation. Here was indeed a recompense even for years of 
 suffering, but with this alloy, that I had long deprived myself 
 of the precious privilege by yielding to those reasonings which 
 held me in a state of painful captivity. 
 
 Another Mary of the same period, a true mother in Israel, 
 was Mary Capper (1755-1845), who was brought up in the es- 
 tablished church of England, having a brother who was a cler- 
 gyman therein. Having united in membership with Friends, 
 she was recorded as a minister at about the age of forty years. 
 In relation to the beginning of her ministry, which was at Lon- 
 don, she says: 
 
 I have no distinct recollection as to any serious thoughts of 
 speaking in a religious meeting; it sometimes arose to my view 
 that possibly I might have to tell unto others how I had been 
 taught, and kept from the broad way of destruction, but a few 
 words arising in my mind with something of unusual power, I 
 think at the Peel Meeting, I stood up and spoke them, and was 
 very quiet, nor did I anticipate or foresee that such a thing 
 
SOCIETY OF FRIENDS. 317 
 
 might ever be again. And thus was I led on from time to 
 time, not knowing but each time might be the last. 
 
 At eighty her language of encouragement to another w^s: 
 " Everlasting mercy and help is on the side of the humble and 
 devoted, though they may have to pass through many tribula- 
 tions," and, as her spirit peacefully passed away, at ninety: " 0, 
 how beautiful ! to go to a mansion prepared for us !" A devout, 
 childlike, divinely-anointed minister of the Lord, fifty and five 
 years, shrinking utterly from anything like " notoriety," who 
 will say that this Mary who loved so to sit at the feet of Jesus 
 was misled or presumptuous, or followed a false guide? 
 
 One of the most remarkable characters in modern Quaker 
 annals is Stephen Grellet, a French Romanist (1773-1855), who 
 after becoming an infidel, if not an atheist, came to this country 
 at the time of the revolution in France, and took up his abode 
 on Long Island. There his views, through the providence of 
 God, underwent a radical change. Being in a tender, seeking 
 state, he attended a meeting of Friends at which two women 
 ministers from England, Deborah Darby and Rebecca Young, 
 were present. 
 
 After the meeting [he says in his personal narrative], my 
 brother and myself were invited to dine in the company of these 
 Friends, at colonel Corsa's. There was a religious opportunity 
 after dinner, in which several communications were made. I 
 could hardly understand a word of what was said, but as Debo- 
 rah Darby began to address my brother and myself, it seemed 
 as if the Lord opened my outward ear and my heart. Her 
 words partook of the efficacy of that " Word " which is " quick 
 and powerful, and sharper than any two-edged sword, piercing 
 even to the dividing asunder of soul and spirit, and of the joints 
 and marrow, and is a discerner of the thoughts and intents of 
 the heart." She seemed like one reading the pages of my heart, 
 with clearness describing how it had been, and how it was with 
 me. I was like Lydia; my heart was opened; I felt the power 
 of Him who hath the key of David, no strength to withstand 
 
318 INCIDENTS CONCERNING THE 
 
 the Divine wisdom was left in me. what sweetness did I 
 then feel! It was indeed a memorable day. I was like one in- 
 traduced into a new world; the creation, and all things around 
 me wore a different aspect — ^my heart glowed with love to all. 
 The awfulness of that day of God's visitation can never cease 
 to be remembered with peculiar interest and gratitude, as long 
 as I have the use of mywnental faculties. I have been as one 
 plucked from the burning — ^rescued from the brink of a hor- 
 rible pit. 0, how can the extent of the Lord's love, mercy, 
 pity, and tender compassion be fathomed! 
 
 All this Stephen Grellet says for himself: only the revela- 
 tions of the last day may show the blessed result to others, 
 both of high and low degree, which followed his religious la- 
 bors and travels in Gospel service in this and other lands. I 
 know of no more interesting and instructive biography, and 
 rejoice that its value has of late been extensively recognized, 
 and that various editions of his life have been issued. Can any 
 aver that Deborah Darby stood not in her appointed place, in 
 the Lord's ordering, when she delivered that searching, soul- 
 reaching, after-dinner discourse at the house of colonel Corsa? 
 
 Ann Mercy Bell, of York, England, was a valuable minister 
 who died in the year 1776, aged about sixty-nine years. In 
 the short account of her published in " Piety Promoted," we 
 are informed that — 
 
 While in a private capacity, she was well esteemed as a 
 Friend of circumspect life and conversation, a pattern of 
 plainness, and therein, as well as in other respects, a good ex- 
 ample. At length, steadily adhering to the Divine teacher 
 in her heart, and under the influence of the spirit of Truth, 
 she had, from a well grounded experience, to declare to others 
 the way of life and salvation. In this service she faithfully 
 labored, according to ability received, at home, and adjacent 
 parts. . . In the year 1753, she found a concern to visit 
 Friends in London; and during her stay in that city, under 
 the influence of love to mankind, had to exhort the inhabi- 
 tants thereof, in the streets, markets, and many places in and 
 about London, Westminster, and Southwark, calling them to 
 repentance and amendment of life. In this service she was 
 
SOCIETY OF FRIENDS. 319 
 
 signally furnished with ability to labor, to the tendering of 
 many minds, and acknowledgment of her goodwill to them; 
 and such was the ardor of her mind, and the flowing forth of 
 love to them, that she frequently preached three or four times 
 a day, in different parts. On her return home she had to ac- 
 knowledge that she was favored with the reward of peace; 
 which she esteemed a sufiicient reward for the various exer- 
 cises which attended that laborious service. 
 
 It may be premised that she had previously been engaged 
 in a religious visit to Devonshire and Cornwall, in which, as 
 related in a letter by Mary Weston to Israel Pemberton, of . 
 Philadelphia, dated Third Month 8th, 1753: 
 
 She had uncommon service at public places of resort, mar- 
 kets, among stage players, etc., as also concerned to go 
 through many of the streets of the city of Exeter, preaching 
 repentance to the people, sometimes going to the magistrates 
 and those in authority, with warnings, exhortations, etc., and 
 from what I learn had great place in the minds of many. In- 
 deed she seems gifted for such service; a courageous, able 
 minister in the judgment of most. 
 
 The account of her visit to London was drawn up by Joseph 
 Phipps, who accompanied her through the streets of the city. 
 He says: 
 
 Ann Mercy Bell, having acquainted the proper meeting, 
 with a concern which had long lain weightily upon her mind, 
 to visit the inhabitants in some of the public parts of this 
 metropolis; and that meeting after deliberation, having left 
 her to her liberty; on the iifth of Eighth Month, 1753, about 
 ten o'clock in the forenoon, she set out, accompanied with 
 several friends, and came into Rosemarylane, at the end of Red 
 Lion Street. The lane was spread, up and down, with abun- 
 dance of loitering people; and upon our Friend's beginning to 
 speak, many of them flocked up to us. She preached the ne- 
 cessity of repentance and amendment, sometimes walking, 
 and sometimes standing a few minutes, in a most tender and 
 engaging manner. Opening the conditions of many, showing 
 
320 INCIDENTS CONCERNING THE 
 
 the danger of continuing in them, and recommending the 
 grace of God, in mercy extended, for their help; which ap- 
 parently was received with great openness of heart. 
 
 We proceeded gradually, till we came opposite to a public- 
 house, at the corner of a street: and a hasty shower coming 
 on, the people invited us in for shelter. Many were sat drink- 
 ing in the boxes, to whom Mercy gave a compassionate exhor- 
 tation, which was kindly accepted, both by the guests, and 
 the woman who kept the house. 
 
 When the shower was over, we left the house, being fol- 
 lowed by a pretty many to the Rope walks; where, stepping 
 on a small rising bank, she stood a while in silence, till the 
 people gathered more generally, which they presently did, 
 from several parts, to a great number. Here she had a fresh 
 and open time, for about the space of twenty-five minutes. 
 A great solemnity came over them, and the tears streamed 
 plentifully from several of their eyes. They gave various 
 tokens of the reach they felt, by smiting their breasts, and 
 other sensible expressions of concern; and, when she closed 
 her speech, several cried out: "We never had such a visit 
 as this! this is not such preaching as theirs, that come with 
 hell and damnation in their mouths. She comes from God, 
 to offer his grace and mercy to us. It is a great mercy to 
 us, poor miserable creatures, indeed!" One woman tenderly 
 acknowledged, that she had originally descended from Friends, 
 but had left them when young, for the sake of a wider path, 
 and made herself miserable. She was thankful to find the 
 Divine visitation renewed to her, and that she was not finally 
 forsaken. In the afternoon Mercy attended Westminster 
 meeting. 
 
 15th. — Leadenhall Market having laid before her with great 
 weight, for some time, in the afternoon, she gave up to go. En- 
 tering in at the lower end of the Poulterer's Market, she went 
 through, calling to repentance, as she passed, with uncommon 
 force and solemnity; and coming to a convenient place in the 
 Leather Market, after the people, who poured in at every 
 avenue, were gathered around her, she had a large and favor- 
 able opportunity with them. Their behavior was very com- 
 mendable. They attended with stillness, and afterwards ex- 
 
SOCIETY OP FRIENDS. 321 
 
 pressed a general satisfaction, wishing for more such oppor- 
 tunities. An elderly woman, of good appearance, said " She 
 had the Gospel in her very soul, and she believed many hearts 
 were pierced." 
 
 16th. — In the morning she went through Long-alley, calling 
 to repentance, and then passed into the upper part of Moor- 
 fields, where she preached to a large concourse of people, and 
 afterwards had something particular to the children, several 
 of whom stood dropping their tears before her. Then coming 
 to the bottom of the Middle-field, finding a renewal of her con- 
 cern, she appeared, a second time, to a great number. Many 
 expressed much satisfaction, and prayed success might attend 
 her labors. 
 
 Returning into the city, soon after twelve o'clock, she ap- 
 peared by Wood Street end, in Cheapside; afterwards at two 
 different places in Paul's church-yard, and again at Fleet-ditch; 
 scarce less than half an hour at each of the six times, and at 
 some of them more. At every place she was, generally, well 
 received. The strength and distinction she was furnished with, 
 in this great day's work, was matter of admiration to us who 
 accompanied her. 
 
 Many of the people, who had followed from place to place, 
 observed with astonishment that she had not only held out, but 
 seemed to grow in strength to the last, and concluded it must 
 be owing to an immediate support from the Divine Power. 
 Some audibly confessed they had a feeling sense of it. 
 
 In bringing to a close his narrative of this remarkable visit, 
 Joseph Phipps says: 
 
 In the prosecution of it she was generally attended with 
 about half a dozen friends, who were pretty constant, and oc- 
 casionally, by above fifty others; all of their own voluntary 
 motion. She was cautious of giving offence, and therefore 
 excused herself from accepting the attendance of such, when 
 offered, as, from their particular conduct or general charac- 
 ter, might give any occasion of umbrage. Though, in such a 
 public way of appearing, a mixture of such could not be always 
 avoided. 
 
 Her practice was, not to set out by the persuasion of others, 
 21 
 
322 INCIDENTS CONCERNING THE 
 
 nor merely at a venture; but as she found her mind drawn to 
 any part, then and there she went. And though frequently 
 in great weakness, and, as she sometimes said, with so small a 
 portion of faith it was but just perceivable; yet, through the 
 goodness of God, whose cause was her inducement, it arose 
 upon every engagement and increased to such a degree of suf- 
 ficiency there was no ^ want of anything; it constantly ended 
 in a never-failing supply, fully answerable to every exercise. 
 
 CHAPTER X. 
 
 DOCTRINAL. 
 
 William Penn says of the ministry of Friends in the begin- 
 ning: " The bent and stress of their ministry was conversion to 
 God, regeneration, and holiness; not schemes of doctrine and 
 verbal creeds, or mere forms of worship." But although their 
 ministry was eminently practical in its character, yet it rested 
 on a substratum of doctrine to which they firmly held, as many 
 of their early records clearly show. 
 
 John Bumyeat, of Cumberland, England, was convinced of 
 the Gospel truths which George Fox preached in 1653. His 
 travels in the ministry were extensive, embracing a service of 
 many years. He endured much hardship, suffering, and im- 
 prisonment, in England and in Ireland. He also went over 
 much of the settled districts of the United States, and had 
 meetings with the Indians and in Barbadoes. In his auto- 
 biography he informs us, he — 
 
 Had made a high profession of imputative righteousness; 
 that though I lived in the act of sin, the guilt of it should not 
 be charged upon me, but imputed to Christ, and his righteous- 
 ness imputed to me. I found it otherwise when I was turned 
 unto the Light, which did manifest all reproved things. Then 
 
SOCIETY OF FRIENDS. 323 
 
 I came to see that the guilt remained while the body of death 
 remained, and through its power was led into the act of sin. 
 Then I saw there was a need of a Saviour to save from sin, as 
 well as the blood of a sacrificed Christ to blot out sin, and of 
 faith in his name for the remission of sins past. . Then began the 
 warfare of true striving to enter the kingdom. Paul's state 
 was seen; the vrill was present, but power was wanting many 
 times to do. Then was the cry: " 0, wretched man that I am! 
 who shall deliver me from the body of this death," and free 
 me from the prevailing power of the law which remained in 
 my members, warring against the law of my mind, which 
 brought me into captivity to the law of sin? All my conceit 
 in my notional faith, and my pretence and hopes of justifica- 
 tion thereby, were overthrown. All that I had builded for 
 several years, after acquaintance with the Lord, and the knowl- 
 edge of Him, and peace with Him, was seen to be but a Babel 
 tower, which God brought confusion upon, and that which 
 never could be perfected to reach to heaven, being out of the 
 faith of his covenant. All my works were confounded by the 
 visitations of God, in his love, and by the springing of the 
 day from on high which discovered things as they were. The 
 Lord brought confusion upon them. I was amazed, and fear 
 beset me on every side, and I began sometimes to fear I was 
 undone for ever, for that had entered into my heart that had 
 turned the fruitful field into a wilderness. The day of God dis- 
 covered all to be desolation and dryness. My soul was brought 
 into deep lamentation — sorrow such as had never before been 
 my experience. My notion and talk of my imputation of the 
 righteousness of Christ being but my own, which by his spirit 
 I had no seal for, I saw clearly was but like Adam's fig-leaf 
 apron, in which he could not abide the coming of his God. 0, 
 the horror that overtook me! 0, the poverty and want that 
 my soul saw itself in by Divine light, to which my eye was now 
 turned! The spring of this light manifested all things. The 
 load and burden of many, with myself, became grievous in that 
 day. We began to mourn after a Saviour. We looked for a 
 deliverer. We cried for a helper and a healer. The day of the 
 Lord had overtaken us. The fire and sword which Christ brings 
 upon the earth, through burning and judgment, was begun, by 
 which the filth of our defilement was to be taken away. 
 
324 INCIDENTS CONCERNING THE 
 
 A Sermon preached by Francis Camfield, at Grace- 
 church-Street, Fifth Month 14th, 1693. 
 
 My Friends: You have often heard by the servants of the 
 Lord, that have given testimony to Jesus, the only and alone 
 Saviour, you have often heard the report, and the report is 
 true, that there is no name under heaven by which any man 
 can be saved, but the name of Jesus ; and you have oftentimes 
 read also in the Holy Scripture, of this Jesus the only and 
 alone Saviour. All the holy prophets gave testimony that He 
 should come; and when He was come, all the holy apostles 
 and ministers of our Lord and Saviour Jesus Christ, gave tes- 
 timony that He was come, and they were made able ministers 
 of the New Testament, and their great business was (as in- 
 struments in the hand of the great God) to turn men from 
 darkness to light, and from the power of satan to the power 
 of God, that they might receive forgiveness of sins, and an 
 inheritance among them that are sanctiiied; you know the 
 Scripture speaks plentifully after this manner. I hope there 
 are none here, but have believed the testimonies that have 
 been given, but the great thing is, for every one to come to 
 a consideration of this; since you have believed the report 
 that which is every one's concern now, is to examine them- 
 selves, whether or no, they are really turned from darkness 
 to the heavenly light. None come to be turned from dark' 
 ness to light, Ijut they come to know repentance from dead 
 works, and faith towards our Lord Jesus Christ. And as every 
 one comes to know this, they come to know what it is to lay 
 a good foundation. This was the foundation the primitive 
 Christians laid, as you may remember the exhortation of the 
 Apostle in the Epistle to the Hebrews, Therefore leaving the 
 principles of the doctrine of Christ, let us go on unto perfec- 
 tion, not laying again the foundation of repentance from dead 
 works, and of faith towards God. 
 
 Thus you see he presseth them to go on to perfection, that 
 is the business of every one of you that believe in the name 
 of Jesus, that you keep walking on in the holy way. We that 
 are come to know this holy way, through the riches of the 
 love and grace of the great God to us, it is our main business 
 to walk in this holy way; they that know any thing of true 
 
SOCIETY OF FRIENDS. 325 
 
 Christianity, know this to be their great concern, to walk in 
 this holy way that leads to everlasting life. Christ is the way, 
 the truth, and the life; and every one that comes into this 
 way, and walketh in it, they are going on towards perfection. 
 And they are putting off the old man; they feel in themselves 
 a power at work, that crucifies the old man with his deeds, 
 then they go on in the name of the Lord. This power doth 
 work, till every one in their own particular comes to be cruci- 
 fied with Christ. It was the primitive Christian's experience, 
 what the apostle saith of himself: " I am crucified with Christ, 
 nevertheless I live, yet not I, but Christ liveth in me, and the 
 life which I now live in the flesh, I live by the faith of the 
 Son of God, who loved me and gave himself for me." 
 
 Great is the mystery of godliness; you that are engaged in 
 the Christian warfare, and that live the Christian life, and are 
 making war in righteousness against the devil the enemy of 
 your souls, you know that great is this mystery of godliness. 
 This mystery is opened among the disciples of Jesus, among 
 the holy offspring of God, who are begotten again through the 
 Word of eternal life; who, as the holy apostle saith, are begot- 
 ten of his own will through the word of Truth, that they should 
 be a kind of first fruits of his creatures. We to whom God 
 hath graciously manifested himself, in the blessed Son of his 
 love, our Lord and Saviour Christ Jesus, how ought we to walk 
 as becomes the Gospel? that the serious and weighty con- 
 sideration of this, might rest upon every one of us; that we 
 ought to have our conversation as becomes the Gospel of 
 Christ, and be going on to perfection. You know what the 
 apostle speaks: " Not as though I had already attained, either 
 were already perfect, but I follow after, if that I may appre- 
 hend that for which also I am apprehended of Jesus Christ." 
 This I am sure every true Christian man and woman will do, 
 as the same apostle did, who saith: " I press towards the mark 
 of the prize of the high calling of God in Christ Jesus." And 
 as every one comes to grow up in the life of righteousness, 
 they will come to know an increase of faith, they will grow up 
 in faith, and in that hope which hath been as an anchor to 
 their souls, in the day of their deep exercise, and they will re- 
 main steadfast and unmovable, as they walk in the holy way. 
 
326 INCIDENTS CONCERNING THE 
 
 And so every one as they keep humble and bowed before the 
 God of heaven, they will knW his teachings more and more, 
 and have a sensible feeling of it in themselves, every one in 
 their own particular. 
 
 And certainly, it is all our business to be waiting for the 
 fulfilling of those many great and precious promises, which 
 are recorded in the Holy Scripture, which were enjoyed by 
 the primitive Christians, in the ages that are past and gone; 
 and in succeeding times shall be likewise enjoyed by all true 
 Christian people, as they come to be followers of Jesus. As 
 we have begun well; let us go on towards perfection, not lay- 
 ing again (as I said before) the foundation of repentance from 
 dead works, and faith towards God and the Lord Jesus Christ; 
 for who ever expects salvation by Christ the only Saviour, 
 must be going on to perfection, they must begin at the work 
 of regeneration, and experience in themselves a new birth, 
 for if we be not born again, we shall die in our sins; you know 
 that our Saviour hath left this upon record, and it remains 
 the same truth to this day. 
 
 And therefore, how ought every one that makes mention of 
 the name of the great God, and of our Lord and Saviour Jesus 
 Christ; how ought every such a one to be weighty and con- 
 siderate, and examine themselves, whether they are come to 
 know repentance from dead works, whether they have turned 
 from the evil of their doings. Some are ready to say, I would 
 gladly turn from the evil of my doings, but I find I am beset 
 with the devil, the enemy of my soul. Well, if thou believest 
 in the light, wherewith Christ Jesus hath enlightened thee, 
 then cry to Him, and He will give thee power to withstand the 
 enemy of thy soul. 
 
 Robert Barclay says: " Seeing no man knoweth the Father 
 but the Son, and he to whom the Son revealeth Him, and see- 
 ing the revelation of the Son is in and by the Spirit, therefore 
 the testimony of the Spirit is that alone by which the true 
 knowledge of God hath been, is, and can be only revealed." 
 " From these revelations of the spirit of God have proceeded 
 the Scriptures of Truth;" " nevertheless, because they are only 
 a declaration of the Fountain, and not the Fountain itself, 
 therefore they are not to be esteemed the principal ground 
 
SOCIETY OP FRIENDS. 327 
 
 of all truth and knowledge, nor yet the adequate primary rule 
 of faith and manners." "If by thfe Spirit we can only come to 
 the true knowledge of God, if by the Spirit we are led into all 
 truth, and so be taught of all things; then the Spirit and not 
 the Scriptures, is the foundation and ground of all truth and 
 knowledge, and the primary rule of faith and manners." "As, 
 then, teachers are not to go before the teaching of God him- 
 self under the new covenant, but to follow after it, neither 
 are they to rob us of that great privilege which Christ hath 
 purchased unto us by his blood; so neither is the Scripture to 
 go before the teaching of the Spirit, or to rob us of it." 
 
 William Penn, speaking of " the word of light and life" 
 preached by George Fox, says: " For as it reached the con- 
 science and broke the heart, and brought many to a sense and 
 search, so what people had been vainly seeking without, with 
 much pains and cost, they by this ministry found within; where 
 it was they wanted what they sought for, viz: The right way 
 to peace with God. For they were directed to the light of 
 Jesus Christ within them, as the seed and leaven of the king- 
 dom of God; near all, because in all, and God's talent to all. 
 A faithful and true witness and just monitor in every bosom. 
 The gift and grace of God to life and salvation that appears 
 to all, though few regard it." Then in regard to the ministry 
 of the early Friends generally: "And as their testimony was 
 to the principle of God in man, the precious pearl and leaven 
 of the kingdom, as the only blessed means appointed of God to 
 quicken, convince and sanctify man; so they opened to them 
 what it was in itself, and what it was given to them for; how 
 they might know it from their own spirit, and that of the subtle 
 appearance of the evil one, and what it would do for all those 
 whose minds are turned off from the vanity of the world and 
 its lifeless ways and teachers, and adhere to this blessed light 
 in themselves; which discovers and condemns sin in all its 
 appearances, and shows how to overcome it if minded and 
 obeyed in its holy manifestations and convictions; giving power 
 to such to avoid and resist those things that do not please God, 
 and to grow strong in love, faith and good works; that so man, 
 whom sin hath made as a wilderness overrun with briars and 
 thorns, might become as the garden of God, cultivated by his 
 
328 INCIDENTS CONCERNING THE 
 
 Divine power, and replenished with the most virtuous and 
 beautiful plants of God's owr? right-hand planting, to his eter- 
 nal praise." 
 
 William Penn, alluding to their ministers, declares: They 
 were changed men themselves before they went about to 
 change others. Their hearts were rent, as well as their gar- 
 ments changed, and they knew the power and the work of God 
 upon them. This was seen by the great alteration it made, 
 and their stricter course of life and more godly conversation 
 that immediately followed upon it. They went not forth nor 
 preached in their own time and will, but in the will of God, 
 and spoke not their own studied matter, but as they were 
 opened and moved of his Spirit, with which they were well 
 acquainted in their own conversion. 
 
 The fruits of the ministry of such gifted men and women 
 were soon apparent. Springing from a Divine source, the word 
 preached appealed directly to the light of Christ — the witness 
 for God — in the hearts of the hearers, which begat faith there 
 in the truth of the doctrine preached, and thousands " were • 
 turned from their lifeless professions and the evil of their 
 ways to a knowledge of God and a holy life." 
 
 Recognizing the exclusive headship of Christ in the church 
 and sovereign authority, as Lord and Master of all his dis- 
 ciples, Friends were careful, when gathered into a society, to 
 acknowledge their own brotherhood; and to admit of no privi- 
 leged order among them, like clergy and laity. Believing that 
 Christ alone can dispense the gifts to be used for the edifica- 
 tion of the body, accompany them with the power necessary 
 for their right occupation, and the knowledge when and where 
 they shall be employed in his service, they discarded all train- 
 ing for the ministry, all studied preparation for preaching or 
 prayer, and admitted that the gift therefor was freely bestowed 
 upon both men and women, prepared by the Head of the Church 
 himself for the service. They also believed that this Divine 
 qualification and appointment were required, not only for the 
 
SOCIETY OP FRIENDS. 329 
 
 work of the ministry, but likewise for the right exercise of 
 the gift and duties of elders and overseers, and indeed, that 
 every vessel used in the Church should be " sanctified, and 
 meet for the Master's use, and prepared unto every good 
 work;" and that these good works could be engaged in aright, 
 only as the spirit of Christ in the heart of such instruments 
 prompted and guided therein. 
 
 Holding these views, in accordance with their testimony 
 " to the principle [or spirit] of God in man, the precious pearl 
 and leaven of the kingdom, as the only blessed means ap- 
 pointed of God, to quicken, convince and sanctify man," they 
 were convinced that when assembled for the purpose of Di- 
 vine worship, as Robert Barclay declares: 
 
 The great work of one and all ought to be to wait upon God, 
 and returning out of their own thoughts and imaginations, to 
 feel the Lord's presence and know a gathering into his Name 
 indeed, where He is in the midst, according to his promise. 
 And as every one is thus gathered and so met together in- 
 wardly in their spirits, as well as outwardly in their persons, 
 there the secret power and virtue of life is known to refresh 
 the soul, and the pure motions and breathings of God's spirit 
 are felt to arise; from which, as words of declaration, prayers 
 or praises arise, the acceptable worship is known which edifies 
 the church and is well-pleasing to God. And no man here 
 limits the spirit of God, nor bringeth forth his own conned and 
 gathered stuff, but every one puts that forth which the Lord 
 puts into their hearts, and it is uttered, not in man's will and 
 wisdom, but in the evidence and demonstration of the Spirit 
 and power. All other worship than this worship, which man 
 sets about in his own will and at his own appointment, which 
 he can both begin and end at his pleasure, do or leave undone 
 as himself seeth meet, whether they be a prescribed form, as 
 a liturgy, etc., or prayers conceiv-ed extempore by the natural 
 strength and faculty of the mind, are but superstition, will- 
 worship and abominable idolatry in the sight of God. 
 
 But while they felt themselves in duty bound to hold up this 
 
330 INCIDENTS CONCERNING THE 
 
 pure and spiritual worship as being that which is " answer- 
 able to the testimony of Christ and his apostles," yet they were 
 not so devoid of charity as to deny that the prayers and praises 
 of sincere and upright-hearted worshippers, who had not seen 
 the deadness of the forms and ceremonies with which they 
 were connected, were acceptable to Him who looketh at the 
 heart and its intent; nevertheless " They could not approve of 
 their way in general, nor not go on to uphold that spiritual 
 worship which the Lord is calling all to, and so to testify 
 against whatsoever stands in the way of it." 
 
 Those who depend on the labors of learned men for their 
 knowledge of the Truth, will find their faith a very variable 
 one. We know that some who have not understood the ground 
 on which Robert Barclay and our early Friends stood, have 
 not scrupled to declare, that if they could have read the labors 
 of commentators for the last two centuries, they would have 
 changed their opinions. Such an assertion only goes to show 
 that he who makes it, has not come to such a settlement in 
 the Truth as to have the witness in himself. When Augus- 
 tine was made really acquainted with the work of regenera- 
 tion, he could say: "I sought thee my God! — in the heavens, 
 — in the earth — and in the creatures — but there I found thee 
 not. , But I no sooner sought thee in my own heart than I 
 found thee." Such is the testimony of the spiritual in all ages. 
 The Lord Jesus Christ, who once took upon him the form of a 
 man, and died on Mount Calvary, offering up himself a propi- 
 tiatory sacrifice for the sins of the whole world — has at all 
 times been with his church and his people, as a light, as a 
 teacher, as a purifier from evil, manifested within them. With 
 Him for our sufiiciency — with Him for our defence — with Him 
 for our guide and instructor, though thankful for all the out- 
 ward aid He may furnish us in the heavenly journey, we shall 
 not trust or depend upon man. Our sufficiency is in the Lord 
 
SOCIETY OP FRIENDS. 331 
 
 alone. The Catholics may depend upon the absolution of men, 
 and the merits of the saints, for pardon. According to the 
 poetical fancies so prevalent in their religion, they imagine 
 the ransomed ones, as cognizant of all events taking place on 
 the earth, and as watching over and occupying themselves with 
 our mistakes and repentings — and ready to hear and to plead 
 for pardon to the throne of grace for all who call upon them 
 in their extremities. With such a belief, praying to the saints 
 is the natural consequence, especially when in addition to this 
 they also believe, that those who by a remarkably circumspect 
 life have got to heaven, have a store of superabundant merit 
 above that which was necessary to procure their own salva- 
 tion, which they can spare to help make up the deficiencies of 
 their worshippers. Protestants may depend upon their clergy 
 and upon outward form and outward profession. It is enough 
 for us to know that we have an ever-present Redeemer who 
 hears the cry of those who truly seek Him, and will help their 
 infirmities. His holy eye ever sees us, and oh, far greater 
 should be our fear of doing wrong in his presence, who is our 
 immaculate Judge, than if our actions were open to the sight 
 of all men, with all the ransomed host who dwell in light. If 
 we humbly wait on Him, He will instruct us in the way in which 
 we should go — He Avill wash us in the laver of regeneration — 
 He "will perfect his own work in us to his own glory, and our 
 everlasting peace. We shall learn, that though we were per- 
 fect in obedience, we can claim no merit — we are only doing 
 our duty — and whether travelling on earth in faithful dedica- 
 tion of heart, or rejoicing in heaven in the fulness of blessed- 
 ness, we shall have no storehouse of our own good works to 
 point to. " Not by works of righteousness which we have done 
 but by his mercy He saveth us, by the washing of regenera- 
 tion and the renewing of the Holy Ghost. 
 
332 INCIDENTS CONCERNING THE 
 
 Passages from the Writings op Thomas Story, who 
 DIED 1742. 
 
 As the nature and virtue of the Divine essential Truth in- 
 creased in my mind, it wrought in me daily a great conformity 
 to itself, by its own power; reducing my mind to a solid quie- 
 tude and silence, as a state most fit for attending to the speech 
 of the Divine word. 
 
 The washing of the feet signifies the cleansing of the ways; 
 and those who are washed in the laver of regeneration will 
 walk in clean paths and bring forth fruit according to the na- 
 ture of the tree of life; such will walk in faith, love, obedience, 
 peace, holiness, mercy and truth. Wilt thou wash my feet, 
 
 Lord! with the washing of regeneration; that I may tread 
 the paths of life before thy face. 
 
 Come ye ragged ones, come sit down before the King; for 
 He is meek and lowly, and loveth the humble. Though you be 
 naked. He will clothe you with righteousness; though you be 
 hungry, He will feed you with the bread of eternal life. Fear 
 not, ye of low degree, for with our God there is no respect of 
 persons. Fear not, ye little ones; for He showed you his lov- 
 ing kindness of old; and with Him there is no shadow of turning. 
 
 1 was silent before the Lord as a child not yet weaned. He put 
 words in my mouth, and I sang forth his praise with an audible 
 voice. I called unto my God out of the great deep; He put 
 on bowels of mercy, and had compassion on me, because his 
 love was infinite, and his power without measure. He called 
 for my life, and I offered it at his footstool; but He gave it me 
 as a prey, with unspeakable addition. He called for my will, 
 and I resigned it at his call; but He returned me his own in 
 token of love. He called for the world, and I laid it at his 
 feet, with the crowns thereof; I withheld them not at the 
 beckoning of his hand. But mark the benefit of exchange! 
 For he gave me instead of earth, a kingdom of eternal peace; 
 and in lieu of the crowns of vanity, a crown of glory. I said: 
 " What am I, that I should receive such honor?" But He re- 
 moved the mountains out of my way, and by his secret work- 
 ings pressed me forward. 
 
 I followed the voice of the Shepherd, who gave me food ac- 
 
SOCIETY OF FRIENDS. 333 
 
 cording to my strength, and found all things even as He had 
 said of old, and a name by which I shall be saved. 
 
 I will call for perseverance in the ways of life; for the hid- 
 den manna, day by day received. 
 
 My Comforter also taught me to pray in knowledge as in 
 faith; I begged himself, and He gave me all. He gave me 
 power to do wonders also; to keep his commandments, through 
 his Holy Spirit; and to walk in the paths of righteousness with 
 joyful songs. I will call upon Him in the days of temptation; 
 and when I am in the shadow of death, the Lord shall be my 
 strength. 
 
 Watch, ye disciples of the Lamb of God! lest ye be found 
 sleeping when your Lord cometh, and be thereby unfitted to 
 enter into his rest and glory. Watch and pray lest you enter 
 into the temptation of self-confidence. 
 
 Samuel Scott, who died in 1789, wrote: Grievous visions 
 have been before me, of a final separation from the beatific 
 vision of the Lamb, who dwells in the midst of the throne; 
 but let the Judge of all the earth deal with me as He may 
 see meet ; I have only to lay my hand upon my mouth, for He 
 is righteous altogether. In respect to my fellow-men, un- 
 righteousness hath not been in my heart, nor iniquity in my 
 hands: I have sought no increase of the unrighteous mammon, 
 but have been rather desirous that many might be partakers 
 of the benefit: bulky and ostentatious donations have been de- 
 clined, rather from the persuasion of humility than avarice; 
 verily, these righteousnesses have their reward; but in respect 
 to a final acceptation with the Supreme Being, they ought only 
 to be esteemed as filthy rags; our dependence ought only to 
 be on " the blood of the everlasting covenant" and interior 
 operations of the Spirit that worketh in us, both to will and 
 to do, according to his own good pleasure. 
 
 As I was walking in the evening, agreeably with what was 
 expressed in the conference of yesterday, in a degree of the 
 immediate feeling, the language of our worthy friend Isaac 
 Penington, was inwardly uttered : " None but Christ," none but 
 Christ, can my soul say, from a sense of my continual need of 
 Him. Not only as He was a propitiation without me, but as a 
 light within me: " for in Him was life, and the life is the light 
 of men." And not only by the report of what He hath done for 
 
334 INCIDENTS CONCERNING THE 
 
 them, without them, but by his immediate presence and saving 
 help, are the souls of the desolate and distressed led, at seasons, 
 to trust in Him, who for their sanctification, " suffered without 
 the gate." 
 
 Thomas Ellwood's Account of that Eminent and Honor- 
 able Servant of the Lord, George Fox. 
 
 This holy man was raised up by God, in an extraordinary 
 manner, for an extraordinary work, even to awaken the sleeping 
 world, by proclaiming the mighty day of the Lord to the nations 
 and publishing again the everlasting Gospel to the inhabitants 
 of the earth, after the long and dismal night of apostacy and 
 darkness. For this work the Lord began to prepare him, by 
 many and various trials and exercises from his very childhood; 
 and having fitted and furnished him for it. He called him into it 
 very young; and made him instrumental by the effectual work- 
 ing of the Holy Ghost, through his ministry to call many others 
 into the same work, and to turn many thousands from darkness 
 to the hght of Christ, and from the power of satan unto God. 
 
 I knew him not until the year 1660; from that time to the 
 time of his death (1690), I knew him well, communed with him 
 often, observed him much, loved him dearly, and honored him 
 truly; and upon good experience can say, he was indeed a heav- 
 enly minded man, zealous for the name of the Lord, and pre- 
 ferred the honor of God before all things. 
 
 He was valiant for the Truth, bold in asserting it, patient 
 in suffering for it, unwearied in laboring in it, steady in his 
 testimony to it, immovable as a rock. He was deep in Divine 
 knowledge, clear in opening heavenly mysteries, plain and pow- 
 erful in preaching, fervent in prayer. He was richly endued 
 with heavenly wisdom, quick in discerning, sound in judgment, 
 able and ready in giving, discreet in keeping counsel; a lover 
 of righteousness, an encourager of virtue, justice, temperance, 
 meekness, purity, modesty, humility, charity and self-denial in 
 all, both by word and example. He was graceful in counte- 
 nance, manly in person, grave in gesture, courteous in conversa- 
 tion, weighty in communication, instructive in discourse, free 
 from affectation in speech or carriage. A severe reprover of 
 hard and obstinate sinners, a mild and gentle admonisher of 
 
SOCIETY OF FRIENDS. 335 
 
 such as were tender, and sensible of their failings. Not apt to 
 resent personal wrongs; easy to forgive injuries; but zealously- 
 earnest where the honor of God, the prosperity, truth and 
 peace of the church were concerned. He was very tender, 
 compassionate and pitiful to all that were under any sort of 
 affliction; full of brotherly love, full of fatherly care; for indeed 
 the care of the churches of Christ was daily upon him, the 
 prosperity and peace whereof he studiously sought. 
 
 Beloved he was of God; beloved of God's people, and which 
 was not the least part of his honor, the common butt of all 
 apostates' enyy; whose good, notwithstanding, he earnestly 
 sought. 
 
 He lived to see the desire of his soul, the spreading of that 
 blessed principle of Divine light, through many of the Euro- 
 pean nations, and not a few of the American islands and pro- 
 vinces, and the gathering of many thousands into an estab- 
 lishment therein; of which the Lord vouchsafed him the honor 
 to be the first effectual publisher, in this latter age of the 
 world. And having fought a good fight, finished his course 
 kept the faith, his righteous soul, freed from the earthly tab- 
 ernacle in which he had led an exemplary life of holiness, was 
 translated into those heavenly mansions where Christ our Lord, 
 went to prepare a place for his own. 
 
 Extract from the Life of Daniel Wheeler. 
 
 In looking back at the marvellous manner in which I was 
 sustained through all this conflict, and again restored as one 
 brought back from the dead, I cannot avoid adverting to that 
 period of my illness, when my mind felt so reconciled to the 
 prospect of death, as before mentioned; and I now fully be- 
 lieve from what I have since been mercifully favored to ex- 
 perience, that so far from being in any degree prepared for 
 such an awful event, a deceptive feeling must have been super- 
 induced by the state of torpor and insensibility in which I then 
 was, and which totally benumbed any better feeling and de- 
 sires as to the future. To this may be added a predominat- 
 ing fear of having to endure more of those sufferings of which 
 I had had no small share; which, the probability of being again 
 restored to health, seemed to banish every hope of escaping. 
 
336 INCIDENTS CONCERNING THE 
 
 Truly awful is the thought which this view of my then lost 
 condition occasions, when I contemplate the woe and misery 
 which must have been my eternal portion, if unutterable mercy 
 and long-suifering had been withdrawn, and if the soul had 
 been required of one who had witnessed no repentance towards 
 God the Judge of all, except what, at times, the fear of pun- 
 ishment had extorted;* and who was a stranger to that saving 
 faith in the Lord Jesus Christ, as the "Lamb of God that 
 taketh away the sin of the world; " without which, his pre- 
 cious blood would have been shed in vain for me. I should thus 
 have died in my sins, which, unrepented of, would have fol- 
 lowed after to judgment in terrible array against my guilty 
 soul; and yet when my end was apparently so near and inevi- 
 table, if such questions as are frequently proposed on the like 
 occasions, had been put to me, I have little doubt but satis- 
 factory answers would have been returned, as to my belief and 
 hope in the essential truths of the Gospel. But alas! this 
 would have been from hearsay and traditional report, and not 
 from any heartfelt saving knowledge of my own; for it is now 
 plain to my understanding, that no man can have saving faith 
 in Jesus Christ, who is unacquainted with, and does not walk 
 in the light of that Divine Spirit, which is so justly styled the 
 spirit of faith. It is through this alone that the death and suf- 
 ferings of Christ, and his whole sacriiice for sin, are availing, 
 and truly applied to all those who, through faith, lay hold of 
 him, the true Light and Saviour of them that believe in his 
 inward and spiritual appearance. These can say to others 
 from sensible and blessed experience: "Behold the Lamb of 
 God that taketh away the sins of the world;" they have re- 
 ceived the atonement by Him, and they reap the glorious fruit 
 and benefit of his death and suffering for sin, by the sacrifice 
 of himself, and of his resurrection and ascension; in that He 
 ever liveth to make intercession for those who are thus willing 
 to come unto God by him. A man may yield an assent to all 
 the great and solemn truths of Christianity; the miraculous 
 birth, holy life, cruel sufferings, ignominious death, and glor- 
 ious resurrection and ascension of our blessed Redeemer; he 
 may believe in the abstract, in his inward and spiritual ap- 
 pearance in the hearts of mankind by his Holy Spirit; and yet 
 
SOCIETY OF FRIENDS. 337 
 
 he may fall short of the prize immortal, unless he comes to 
 witness the saving operation of the Holy Spirit in his own 
 heart, and to know thereby, through faith in it, a purifying 
 preparation for the kingdom of righteousness, peace and joy, 
 in the Holy Ghost. How can I sufficiently appreciate or de- 
 clare the extent o'f the endless mercy which suffered me not 
 to perish in the midst of my sins, when so many were swept 
 away by the same pestilential disorder. 
 
 [The above alludes to when he was in the British army, when 
 the average number of deaths was twenty-seven a day and 
 night.] 
 
 After having mentioned the facts connected with my sick- 
 ness and recovery, it seems only due, however feeble on my 
 part the effort, to endeavor to commemorate such gracious 
 dealings with humble gratitude and reverence; earnestly de- 
 siring that no motive whatever will be allowed to prevail with 
 me for making the attempt, but that of promoting the glory 
 and honor of the great name; that others may know and fear, 
 and believe in the all-sufficiency of that Power which hath 
 " showed me the path of life," and which alone can bless for 
 their instruction what has been written, to press the neces- 
 sity of contending for that saving faith, " once delivered to 
 the saints." Without it all religious profession is a dream, a 
 shadow, and a doubt; but with it a glorious reality; yea, " The 
 substance of things hoped for, the evidence of things not seen," 
 even the salvation of the soul, through Christ Jesus our Lord. 
 Amen! 
 
 William Savery says: Now I struggled to break myself of 
 my fondness for company, seeing the snare there was in it; 
 being apt to relate adventures and tales to provoke mirth, 
 and often for their embellishment to strain beyond the truth. 
 I was much concerned to watch over myself in this particular, 
 which is both dishonorable and sinful, yet a vice that I have 
 observed to be very prevalent among the youth of both sexes. 
 Even in companies that are termed polite, or well bred, the 
 discourse is often so strained, that few sentences or narra- 
 tives if examined, would be found to be strictly true. Some 
 fondly imagine that there is but little harm in telling untruths, 
 unless they be seriously told; not considering our holy pro- 
 22 
 
338 INCIDENTS CONCERNING THE 
 
 fession, and who it was that said: " Let your yea be yea, and 
 your nay, nay, for whatsoever is more than this, cometh of 
 evil." Oh the folly of this way of spending onr precious time ! 
 How watchful, how careful ought we to be of our words and 
 actions, always remembering that the holy eye of an all-seeing 
 God pervades the most secret chambers we can retire to, and 
 his ear is ever open to hear both the evil and the good. In- 
 somuch that one formerly said, there is not a thought in the 
 heart nor a word on the tongue but He knows altogether. 
 Yea, and many of the present day have known when the ter- 
 rors of the Lord have overtaken them for sin, and they have 
 had to taste of the spirit of judgment and burning — that every 
 secret thing has been brought to light, and the hidden works 
 of darkness have been made manifest; and that even for idle 
 words they have had to render an account. 
 
 Stephen Crisp remarks: It is no man's riches nor greatness 
 in this world; it is no man's eloquence and natural wisdom that 
 makes him fit for government in the Church of Christ; unless 
 he, with all his endowments, be seasoned with the heavenly 
 salt, and his spirit subjected, and his gifts pass through the 
 fire of God's altar, a sacrifice to his praise and honor; that so 
 self be crucified and baptized into death, and the gifts made 
 use of in the power of the resurrection of the life of Jesus 
 in him. And when this great work is wrought in a man, then 
 all his gifts and qualifications are sanctified, and they are made 
 use of for the good of the body, which is the church, and are 
 as ornaments and jewels, which serve for the joy and comfort 
 of all who are partakers of the same Divine fellowship of life 
 in Christ Jesus our Lord. 
 
 Did the apostle John, that gave testimony of Christ as the 
 light of the world, oppose his appearance in that body that 
 was prepared for Him of the Father, to do his will in? No, 
 no more than the apostle Paul, who preached his spiritual ap- 
 pearance and manifestation, opposed his bodily appearance, 
 and being manifest in the flesh, when he saith, the grace of 
 God which brings salvation hath appeared to all men, teach- 
 ing us, that denying ungodliness and worldly lusts, we should 
 
SOCIETY OF FRIENDS. 339 
 
 live soberly, righteously and godly in this present world. No 
 more do we deny or oppose Christ's bodily appearance, who 
 died without the gates of Jerusalem; though we are misun- 
 derstood and misrepresented by many in this generation. The 
 Lord in mercy by his heavenly power remove this misunder- 
 standing, and take away this vail from the hearts of the chil- 
 dren of men, and so bring them to a sense and knowledge of 
 the spiritual appearance of Christ Jesus, and the blessed end 
 of his coming in that blessed body wherein He suffered, and 
 tasted death for every man; not that any man might live in 
 sin because He died a sacrifice for sin. He did not die for sin 
 that men should live in sin, but that they might die to sin, 
 and live to God; so likewise we do not preach anything oppo- 
 site to Christ's appearance in that blessed body, who was God 
 manifest in the flesh, for therein He wrought salvation for us; 
 He is the captain of our salvation, and was made perfect 
 through sufferings; He is the first begotten of the dead, the 
 prince of the kings of the earth, that hath loved us, and cleans- 
 *eth us from our sins in his own blood. 
 
 These views of- the spiritual nature of all acceptable wor- 
 ship were by no means supposed to release any from the obli- 
 gation to assemble themselves together for its performance; 
 which Friends practised diligently and faithfully. Nor did 
 they imagine that mere silence, any more than words only, 
 was worship. They knew and inculcated that, when assembled 
 with one accord in one place, it was the duty and privilege of 
 each to retire to the Divine gift, and feel it to qualify to offer 
 unto the Lord whatever He prepared and called for. Being 
 thus gathered in the name of Christ, He was in their midst; 
 and the only preaching that could convict, convert, comfort, 
 confirm or edify, was called for by Him at the time, and de- 
 livered in the demonstration of his Spirit and power; and un- 
 der the same heavenly call and influence, acceptable outward 
 
340 INCIDENTS CONCERNING THE 
 
 or vocal prayer or praise was engaged in. This worship of 
 God was considered by many of the high professors in that 
 day, too simple and contemptible, because, as Robert Barclay 
 says, man " finds no room there for his inventions and imagina- 
 tions, and hath not the opportunity to gratify his outward and 
 carnal senses; so that this form being observed, is not likely 
 to be long kept pure without the power, for it is of itself so 
 naked without it, that it hath nothing in it to invite and tempt 
 men to dote upon it, further than it is accompanied with the 
 power." 
 
 In each succeeding generation since the days of Fox, Penn 
 and Barclay, the Lord has raised up sons and daughters, who, 
 submitting to the government of his Holy Spirit in the secret 
 of their souls, have been taught by Him, and led by Him to 
 embrace the faith of their forefathers in religious profession, 
 and who, feeling the doctrines and testimonies which the So- 
 ciety had heretofore inculcated, to be precious, have main- 
 tained them themselves, and encouraged their fellow-members 
 in the support of them; while with holy zeal they guarded and * 
 warned the flock against the delusions of false teachers and the 
 inroads of error. And throughout the two hundred years of the 
 Society's existence, we believe it has been abundantly demon- 
 strated, that its most availing care for the preservation and 
 religious growth of its own members, and the most effectual 
 impression for good made by it upon other religious denomi- 
 nations, have been consequences of the unflinching support and 
 practical illustration given by its consistent and devoted mem- 
 bers, under the Divine guidance and blessing, to the doctrines 
 and testimonies it promulgated at the beginning. Herein, as 
 a church, and as a human agency, has been its safety and its 
 strength, and that strength has waned,, and the influence of 
 the Society for good to itself and to others diminished, just 
 
SOCIETY OF FRIENDS. 341 
 
 in proportion as its first principles were disregarded, and the 
 rigidity of its self-denying faith compromised. 
 
 While George Fox was detained at Worcester, waiting for 
 his trial at the approaching assizes, he was visited by various 
 persons at the Friend's house where the judges had given him 
 permission to stay, some of whom endeavored to draw him into 
 argument on points of doctrine. At one time a common-prayer 
 priest came with others, and asked him, " If he was grown up 
 to perfection." 
 
 I told him, says George, that " what I was, I was by the 
 grace of God." He replied: "It was a modest and civil 
 answer." Then he urged the words of John: " If we say we 
 have no sin, we deceive ourselves, and the truth is not in us," 
 and asked: " What did I say to that?" I said, with the same 
 apostle: " If we say that we have not sinned, we make Him a 
 liar, and his word is not in us" — who came to destroy and to 
 take away sin. So there is a time for people to see that they 
 have sinned; and there is a time for them to confess their sin, 
 and to forsake it, and to know the blood of Christ to cleanse 
 from all sin. Then the priest was asked: " Whether Adam was 
 not perfect before he fell, and whether all God's works were 
 not perfect." The priest said: "There might be a perfection 
 as Adam had, and a falling from it." But I told him: " There 
 is a perfection in Christ above Adam, and beyond falling; and 
 that it was the work of the ministers of Christ to present every 
 man perfect in Christ; therefore they that denied perfection, 
 denied the work of the ministry and the gifts which Christ 
 gave for the perfecting of the saints." The priest said: "We 
 must always be striving." I answered: " It was a sad and com- 
 fortless sort of striving, to strive with a belief that we should 
 never overcome." I told him also, that " Paul, who cried out 
 of the body of death, did also thank God, who gave him the 
 ■victory through our Lord Jesus Christ." So there was a time 
 of crying out for want of victory, and a time of praising God 
 for the victory. And Paul said: " There is now no condemna- 
 tion to them that are in Christ Jesus." The priest said: "Job 
 ■was not perfect." I told him: " God said Job was a perfect 
 
342 INCIDENTS CONCERNING THE 
 
 man, and that he did shun evil; and the devil was forced to 
 confess that 'God hath set an hedge about him;' which was 
 not an outward hedge, but the invisible heavenly power." The 
 priest said: " Job said He chargeth his angels with folly, and 
 the heavens are not clean in his sight." I told him, " That was 
 his mistake; it was not Job said so, but Eliphaz, who contended 
 against Job." " Well, but," said the priest, " what say you to 
 that scripture. The justest man that is, sinneth seven times a 
 day?" " Why, truly," said I, " I say there is no such scripture ;" 
 and with that the priest's mouth was stopped. 
 
 In the last sermon that minister of Christ, William Dews- 
 bury, preached, are the following weighty expressions: "Do 
 not make the way to heaven easier on your minds and imagina- 
 tions than indeed it is." " All shuffling people that would have 
 salvation by Christ, and will not let Him exercise his heavenly 
 power — his princely, glorious power — to baptize them into his 
 death, it is they that come short of salvation." " I was made 
 a Christian through a day of vengeance and burning as an oven, 
 and the haughtiness and pride of man in me was brought low." 
 
 CHAPTER XI. 
 
 LOVE OF THE BRETHREN. 
 
 Our Saviour, when personally on earth, told his followers: 
 " By this shall all men know that ye are my disciples, if ye have 
 love one to another." Living as our early members did, in inti- 
 mate communion with Him who is the fountain of Divine love, 
 it is not surprising that they imbibed this blessed principle in 
 large measure. 
 
 William Penn declares that their love for each other was 
 one of the characters that distinguished the Society. And 
 not only so, but they manifested their love to those who had 
 
SOCIETY OF FRIENDS. 343 
 
 wronged them, by relieving them when it was in their power 
 so to do. 
 
 During the time of persecution, many Friends had been long 
 in jail, and there appeared to be no prospect of release, when 
 the following paper was presented to parliament: 
 
 Friends: — Who are called a Parliament of these nations: we 
 in love to our brethren that lie in prisons, and houses of cor- 
 rection and dungeons, and many in fetters and irons, and have 
 been cruelly beat by the cruel jailors, and many have been 
 persecuted to death, and have died in prison, and many lie 
 sick and weak in prison and on straw. So, we in love to our 
 brethren do offer up our bodies and selves to you, for to put 
 us, as lambs, into the same dungeons and houses of correc- 
 tion, and their straw and nasty holes and prisons, and do stand 
 ready, a sacrifice to go into their places, in love to our breth- 
 ren, that they may go forth, and that they may not die in 
 prison, as many of the brethren have already died. For we 
 are willing to lay down our lives for our brethren, and to take 
 the sufferings upon us that you would inflict upon them. If 
 our brethren suffer, we cannot but feel it; and Christ saith, it 
 is He that suffereth, and was not visited. This is our love 
 towards God and Christ, and our brethren, that we owe to them, 
 and to our enemies, being lovers of all your souls, and of your 
 eternal good. . . And if you will receive our bodies, which 
 we freely tender to you for our friends that are now in prison, 
 for speaking the truth in several places — for not paying tjrthes 
 — for meeting together in the fear of God — for not swearing 
 — for wearing their hats — for being accounted as vagrants — 
 for visiting Friends — and for things of a like nature. . . We 
 whose names are hereunto subscribed, (being a sufiicient num- 
 ber to answer for the present sufferers,) are waiting in West- 
 minster Hall for an answer from you to our tender, and to 
 manifest our love to our friends, and to stop the wrath and 
 judgment from coming upon our enemies. 
 
 This was signed by one hundred and sixty-four Friends. 
 Parliament refused their request, and indeed appeared to be 
 offended at the exposure of the injustice of the magistrates; 
 
344 INCIDENTS CONCERNING THE 
 
 but there is little doubt that this act was not without its in- 
 fluence. The eloquent Henry Armitt Brown remarks respect- 
 ing it: 
 
 I know of few things in the history of the English race 
 more noble than this act. No poet has made it the subject 
 of his eulogy, and even the historians of civil and religious 
 liberty have passed it by. But surely never did the groined 
 arches of that ancient hall look down upon a nobler spectacle. 
 They had seen many a more splendid and brilliant one, but none 
 more honorable than this. They had looked down on balls 
 banquets and coronations, and the trial of a king, but never, 
 since they were hewn from their native oak, did they behold a 
 sight more honorable to human nature than that of these hum- 
 ble Quakers grouped below. They had rung with the most 
 eloquent voices that ever spoke the English tongue, but never 
 heard before such words as these. 
 
 George Fox mentions in his Journal that when he was in 
 prison at Lancaster, a Friend went to Oliver Cromwell, and 
 offered himself, body for body, to lie in Doomsdale in my stead; 
 if he would take him and set me at liberty. Which thing so 
 struck him, that he said to his great men and council: " Which 
 of you would do so much for me, if I were in the same condi- 
 tion?' And though he did not accept of the Friend's offer, but 
 said, " He could not do it, for it was contrary to law;" yet 
 the Truth thereby came mightily over him. 
 
 In those days the Friends who were present at meetings for 
 worship were liable to be seized and thrust into prison with 
 but little ceremony. In their watchfulness over one another 
 it soon became a practice to select certain Friends who should 
 care for those thus imprisoned. Thomas Ellwood mentions 
 that on one occasion thirty-two, of whom he was one, were 
 taken at a meeting in London and sent to Old Bridewell. He 
 
 It was a general storm which fell that day, but it lighted 
 
SOCIETY OP FRIENDS. 345 
 
 moat heavily upon our meetings; so that most of our men 
 Friends were made prisoners and the prisons generally filled. 
 And great work had the women, to run about from prison to 
 prison, to find their husbands, their fathers, their brothers, or 
 their servants; for accordingly as they had disposed themselves 
 to several meetings, so were they dispersed to several prisons. 
 And no less care and pains had they, when they had found them, 
 to furnish them with provisions, and other necessary accom- 
 modations. But an excellent order, even in those early days, 
 was practised among the Friends of that city, by which there 
 were certain Friends of either sex, appointed to have the over- 
 sight of the prisons in every quarter, and to take care of all 
 Friends, the poor especially, that should be committed thither. 
 This prison of Bridewell was under the care of two honest, 
 brave, discreet and motherly women. So soon as they under- 
 stood that there were Friends brought into that prison, they 
 provided some hot victuals, meat and broth, for the weather 
 was cold, and ordering their servants to bring it with bread, 
 cheese, etc., came themselves also vsdth it, and having placed 
 it on a table, gave notice to us, that it was provided for all 
 those that had not others to provide for them; or were not able 
 to provide for themselves. And there wanted not among us a 
 competent number of such guests. 
 
 Thomas Ellwood, though he had lived as frugally as he 
 could, had by this time reduced his little stock of money to 
 ten pence, " which." says he, " was all I had about me, or any- 
 where else at my command." He was not discouraged at the 
 prospect before him, nor did he indulge a murmuring thought. 
 " I had lived," says he, " by providence before, when for a long 
 time I had no money at all, and I had always found the Lord a 
 good provider." Although from his account he had eaten 
 little that morning, and the sight and smell of hot food was 
 sufficiently enticing to his empty stomach, yet considering the 
 terms of the invitation he questioned whether he was included 
 in it, and. at length concluded that while he had ten pence in 
 
346 INCIDENTS CONCERNING THE 
 
 his pocket, he would " be but an intruder to that mess, which 
 was provided for such as, perhaps, had not two pence in theirs." 
 
 In the evening the porter coming up, he desired him to bring 
 him a penny loaf only, but not being able to do this, he brought 
 him two half penny loaves, which he says suited him better, 
 as one loaf made him both dinner and supper, the other being 
 reserved for next day. His lodging was under a table, the 
 frame of which looked, he thought, " somewhat like a bed- 
 stead." Making sure of that, he gathered up a good armful of 
 the rushes, wherewith the floor was covered, and spreading 
 them under that table, crept in upon them in his clothes, and 
 keeping on his hat, laid his head upon one end of the table's 
 frame, instead of a bolster. His example was followed by the 
 rest, beds being made with rushes in other parts of the room. 
 By the middle of the night they all found themselves cold, but 
 getting up and walking till they had pretty well warmed them- 
 selves, lay down again and rested till morning. Next day, 
 those who had families or belonged to families, had bedding 
 of one sort or other brought in. 
 
 Thomas Ellwood did not fare so well, but kept to his rush 
 pallet under the table, for four nights together, " in which 
 time," he says, " I did not put off my clothes; yet through the 
 merciful goodness of God to me, I rested and slept well, and 
 enjoyed health without taking cold." 
 
 Thomas Ellwood and other Friends, were continued prisoners 
 by an arbitrary power, from the twenty-sixth day of the Eighth 
 Mo. 1662, to the nineteenth of the Tenth Mo. following. On 
 that day they were had to the sessions at the Old Bailey. But 
 not being called there, they were brought back to Bridewell, 
 and were continued there to the twenty-ninth of the same 
 month, and then were carried to the sessions again, and re- 
 fusing to take the oath of allegiance which was tendered to 
 them by the recorder, inasmuch as their Lord and Master 
 
SOCIETY OF FRIENDS. 347 
 
 Christ Jesus had expressly commanded his disciples not to 
 swear at all, they were all committed to Newgate, and thrust 
 into the common side. That side of the prison they found very 
 full of Friends, as were all the other parts of that prison, and 
 their addition caused a great throng. And though they had 
 liberty of the hall, which in the daytime was common to all, 
 felons as well as others, yet in the night all lodged in one 
 room: there were many sick, and it was not long before one 
 of their fellow prisoners, who lay in one of those pallet beds, 
 died. " This caused some bustle in the house," as it was requi- 
 site that the coroner should enquire into the cause and manner 
 of his death, "and the manner of doing it is thus: as soon as 
 the coroner is come, the turnkeys run out into the street under 
 the gate, and sieze upon every man that passes by, till they 
 have got enough to make up the coroner's inquest." If they 
 resist they will drag them in by force, and " will not stick to 
 stop a coach and pluck the men out of it." 
 
 It so happened that at this time they lighted on an ancient 
 man, a grave citizen, and laid hold on him, and although he 
 was going on very urgent business, they were deaf to all en- 
 treaties, and hurried him in, the poor man chafing without 
 remedy. In this way they got their complement, and this an- 
 cient man, the oldest among them, was made foreman. He 
 proved to be a man who was not to be trifled with, but under- 
 stood his place and their duty. " I require you," says he, " to 
 conduct me and my brethren to the place where this man died; 
 refuse at your peril." They now wished they had let the old 
 man go about his business, but it was too late, and they were 
 obliged to show him the place. As soon as they were come to 
 the door, the foreman, who led them, lifting up his hand, said, 
 "Lord bless me, what a sight is here! I did not think there 
 had been so much cruelty in the hearts of Englishmen to use 
 Englishmen in this manner! We need not now question," said 
 he to the rest of the jury, "how this man came by his death; 
 we may rather wonder that they are not all dead," with other 
 indignant remarks, and an intimation that he would "find 
 
348 INCIDENTS CONCERNING THE 
 
 means to let the king know how his subjects are dealt with." 
 Whether he did so or no, I cannot tell, but I am apt to think 
 he applied himself to the mayor or sheriffs of London. On the 
 next day an arrangement was made by one of the sheriffs, that 
 all the prisoners who came from Bridewell should return 
 thither again, where they would find better accommodations, 
 and more room be given for those left behind, " and here," 
 said the sheriff, " is the porter of Bridewell, your old keeper, 
 to attend you thither." 
 
 In the year 1678, George Fox writes thus: 
 
 Now it was a time of great suffering, and many Friends 
 being in prison, many other Friends were moved to go to the 
 parliament, to offer themselves up to lie in the same prisons 
 where their friends lay, that those in prison might go forth and 
 not perish in the stinking gaols. This we did in love to God 
 and our brethren, that they might not die in prison; and in love 
 to those that cast them in, that they might not bring innocent 
 blood upon their own heads; which we knew would cry to the 
 Lord, and bring his wrath, vengeance and plagues upon them. 
 
 At one time Friends in Wales suffered much, largely through 
 the efforts of an informer who sought to enrich himself by the 
 spoil of their estates, but his efforts were much frustrated by 
 the courage of John Thomas, a Welsh Friend, who was willing 
 to encounter personal risk for the sake of his brethren. 
 
 The chief informer, through whose cupidity much of the 
 suffering was brought upon Friends, finding that the high con- 
 stable and the subordinate officers of the law, were loath to 
 execute warrants upon their innocent and peaceable neighbors, 
 whose only offense was obedience to their religious principles, 
 determined to get an appointment of high constable for him- 
 self. This he thought would enable him to take hold of the 
 estates of the Quakers speedily, and ensure the enriching him- 
 self by ruining them. He had secured the good will' of many 
 or most of the great men of the county, to assist him in cl - 
 taining the oifice. 
 
SOCIETY OP FRIENDS. 349 
 
 John Thomas hearing of the man's design, set himself to 
 frustrate it. With this view, he called upon one of the jus- 
 tices, who was a moderate man, and as such willing to alleviate 
 the sufferings of the innocent, and desired him to accept him 
 as high constable. This, it appears, was in his power as jus- 
 tice to do, and he willingly granted the request, not often 
 having the opportunity to confer the office on one of such 
 standing in the community, for property and respectability. 
 John was now high constable, and all the warrants for dis- 
 traint on Friends were brought to him to execute. When the 
 informer urged a speedy process, he told them that he was 
 now responsible, and quietly kept the warrant. John did not 
 doubt but that eventually he would be ruined in his estate by 
 the informer; for there was a clause in the act under which 
 he held his commission, that if a constable should refuse to 
 execute the duties of the office, he was liable to a heavy fine. 
 Yet in faith towards his Lord and out of love to the brethren, 
 he received the warrants as they came, until nine were in his 
 hands. At this period came forth very opportunely the king's 
 " declaration " for suspending the penal laws in matters eccle- 
 siastical. This " declaration," after referring to his care for 
 the interest of the church of England, by the various ways of 
 coercion made use of under his authority, to cause dissenting 
 persons to return to its communion, states, that it is " evident 
 by the sad experiences of twelve years, that there is very little 
 fruit of all these forcible methods." It then goes on to " de- 
 clare our will and pleasure to be, that the execution of all, 
 and all manner of penal laws in matters ecclesiastical, against 
 whatever sort of Non-conformists or Recusants, be immedi- 
 ately suspended, and they are hereby suspended, and all judges, 
 sheriffs, justices of the peace, etc., are to take notice of it, 
 and pay due obedience thereunto." Thus John was released 
 from all hazard, and for a short period he and his Friends were 
 
350 INCIDENTS CONCERNING THE 
 
 allowed to meet together without molestation. This faithful 
 man afterwards removed to Pennsylvania. 
 
 Hugh Roberts had been intimate with him from his child- 
 hood, and was with him at the closing scene. A little before 
 his departure, addressing those around his dying bed, he said: 
 " Friends, wait upon the Lord, for He is near." Shortly after, 
 he added: " Blessed be thy name. Lord God everlasting! Thy 
 will be done on earth, as it is in heaven!" Hugh says: "With 
 such expressions, magnifying and praising the name of the 
 Lordj he took his leave of us, giving his hand to every one of 
 us; and in a sweet, heavenly frame, he departed." 
 
 The love which prevailed among our early Friends, often 
 found occasions for its exercise in pleading with those in au- 
 thority for their brethren who were under suffering. 
 
 In the Memoirs of his Life, George Whitehead frequently 
 speaks of the labors which he underwent for the relief of his 
 suffering Friends. Being a man of good ability, quick of per- 
 ception, and undaunted spirit, he had more influence with men 
 in authority than many others; and he was freely given up to 
 spend his time in pleading with such for those who were im- 
 prisoned or abused, on account of their religious principles. 
 He says: 
 
 In the year 1670, in the Eighth Month, having been in the 
 country, and returning to London, I was taken with a great 
 pain in my head, whereupon I grew sick, which turned to an 
 ague and fever. I became very weak in body, so that for some 
 weeks there appeared little hope of recovery; this sickness 
 continued, and I remained in much weakness about six months, 
 until the beginning of the Second Month, 1671, and partly the 
 beginning of that summer, and then it pleased the Lord grad- 
 ually to restore me to health and strength. 
 
 In that sickness, when most weak in body, being well pre- 
 pared and freely resigned in the will of the Lord to die, that 
 I might ever be with Him, I had an opening or apprehension, 
 
SOCIETY OP FRIENDS. 351 
 
 that when I died my soul should be received into the bosom 
 of my heavenly Father. 
 
 While I was in great weakness of body, I was divers times 
 told of the great and cruel sufferings of our friends in South- 
 wark, for meeting together at their usual meeting place at 
 Horsleydown; how barbarously and cruelly they were used, and 
 grossly abused by soldiers and armed men, both horse and foot, 
 being not only kept out of their meeting-house in the street, 
 but both men and women were violently pushed with muskets 
 and other weapons — beaten, bruised, hurt and wounded, and 
 much blood shed by the blows and wounds from those inhuman 
 persecutors and brutish persons. The accounts of these and 
 such barbarities against the innocent, did very sorrowfully 
 affect me; and I deeply sympathized in spirit with the innocent 
 sufferers, earnestly praying to Almighty God for them that He 
 would preserve and deliver them, and rebuke that persecuting 
 spirit by which they suffered; earnest prayers with tears being 
 then the church's very great concern, which the Lord our God 
 in his own time, graciously heard and answered, blessed be his 
 name. 
 
 The meeting-house at Horsleydown was pulled down by order 
 of the king and council, because Friends persisted in holding 
 their religious meetings in it. George Whitehead says: 
 
 Our innocent Friends, as obliged in conscience toward Al- 
 mighty God, resolved to keep their solemn meetings in his 
 dread and fear; not being terrified therefrom by the rage and 
 violence of their persecutors, but constantly resorted to their 
 said meeting-house on First-days, while it was standing. After 
 it was pulled down, they removed the rubbish that they might 
 meet on the ground where their own house stood, which they 
 did until by force haled out, and barbarously used by the sol- 
 diers. 
 
 On the twenty-fifth of the Seventh Month, 1670, Friends 
 being peaceably assembled at their usual meeting place afore- 
 said, there came some musketeers, and haled them forth into 
 the street, where the troopers came and rode in among them, 
 in a violent, furious manner, beating and abusing both men 
 
352 INCIDENTS CONCERNING THE 
 
 and women, punching them in the face and bodies, with their 
 carbines. Soon after the foot soldiers came and fell upon them 
 also, and beat both men and women in a cruel and outrageous 
 manner — punching them on the feet with the butt-ends of 
 their muskets, till they broke some of them, and running the 
 muzzle of their muskets violently against the bodies of many. 
 Then a party of horse came desperately and strove to ride over 
 them; but the horses being more merciful, or naturally more 
 gentle than the riders, would not go forward to tread the peo- 
 ple under foot; then the riders turning them, curbed and 
 reined them to do mischief. 
 
 The number of those that were wounded and sorely bruised 
 this day, was above twenty persons. 
 
 On the second day of the Eighth Month, they being kept 
 out of their meeting place aforesaid, there came a party of 
 foot and a party of horse, and laid on Friends in a violent and 
 cruel manner, knocking them with their muskets and pikes, 
 and the horsemen with their carbines, until the blood lay in 
 the streets; and so they continued for some time, until they 
 broke several pikes and muskets, and one carbine; and several 
 were so beaten and bruised that their lives were in danger. 
 They that were wounded and sorely bruised this day were above 
 thirty persons. 
 
 Similar barbarities were practised at the meetings held on 
 the ninth and sixteenth of Eighth Month; and in reference to 
 them George Whitehead says: 
 
 I was the more willing to insert the foregoing relation in 
 this place, because I was very deeply and sorrowfully affected 
 by the frequent accounts which came to me of those barbar- 
 ous and cruel persecutions, in the time of my long sickness 
 and great weakness of body. The Lord my God having re- 
 stored me to health, enabled me again to labor and travel in 
 his service, in the Gospel of his dear Son Christ Jesus, and 
 also to suffer with his people, and to attend and solicit the 
 king and government for their relief. The,hand of the Lord 
 and his counsel were often with me, to help, encourage and 
 strengthen my heart in those services which many times had 
 
SOCIETY OP FRIENDS. 353 
 
 good effects, the Lord's power going before and making way 
 in the hearts of both king and council. 
 
 There was but little respite from persecution in twelve years 
 time, from the year 1660 unto 1672, in which was the last war 
 at sea between the English and Dutch. One judgment and 
 calamity followed another; plague, fire and war unto great 
 depopulation and devastation, showing God's heavy displeasure 
 against persecution and cruelty, and that spirit which had been 
 so highly at work against innocent, conscientious and honest 
 people, some whereof the Lord delivered bydeatti; yet many 
 persecutors were so hardened, that they repented not of their 
 cruelties, and we have observed in our times, how suddenly 
 the Lord swept away many of that sort. 
 
 Howbeit, by this time, A. D. 1671-2, the king seemed to 
 bethink himself, to take other measures than to continue per- 
 secution to destroy his own subjects, not knowing what issue 
 the Dutch war against him might come to; insomuch that he 
 published a declaration of indulgence to dissenters, to sus- 
 pend the execution of penal laws in matters ecclesiastical. 
 
 Soon after the declaration of indulgence was published in 
 print, as I was solitarily upon the road, returning toward Lon- 
 don, out of the country, a very weighty and tender concern 
 fell upon my spirit, with respect to our dear Friends then in 
 prisons, being above four hundred in and about England and 
 Wales, many of whom had been long straitly confined, under 
 divers prosecutions, sentences and judgments, as to imprison- 
 ments, fines, forfeitures and banishments, for meeting, for not 
 conforming, for not swearing allegiance, and divers under sen- 
 tence of premunire, some having endured ten or eleven years 
 imprisonment, besides those who suffered long for non-pay- 
 ment of tithes. 
 
 Whereupon I was moved to write a few lines to the king, 
 requesting their liberty, which I intimated to our honest and 
 loving friend, Thomas Moore, who was often willing to move 
 the king in behalf of our suffering Friends for their liberty, 
 the king having some respect for him; for he had an interest 
 with the king and some of his council, more than many others, 
 and I desired him to present my few lines to the king, which 
 ,he carefully did, and a few days after, both he and myself had 
 
 23 
 
354 INCIDENTS CONCERNING THE 
 
 access into the king's presence, and renewed our request which 
 I had made to him in my letter before; whereupon the king 
 granted us liberty to be heard on Friday, as he said, before 
 the council, being the next council-day in the -same week. 
 
 And then Thomas Moore, myself and our friend, Thomas 
 Green, attended at the council chamber at Whitehall, and were 
 all admitted before the king and a full council, and being call- 
 ed to go up before the king, who was at the upper end of the 
 council-board, I had a fair opportunity to open the case of our 
 suffering Friends as a conscientious people, chiefly to show 
 the reason of our not swearing allegiance to the king; that 
 it was not in any contempt, or disrespect, either to the king's 
 person or government, but singly as it is a matter of con- 
 science to us, not to swear at all, in any case, and that in 
 sincere obedience to Christ's command and Gospel ministry. 
 When I had opened and more fully pleaded our suffering 
 Friends' case, the king gave this answer, viz: I will pardon 
 them. 
 
 Pursuant to the king's promise, an order was giyen to the 
 attorney general to draw up a pardon. 
 
 After we had taken out the foregoing order and warrant, 
 our friend Thomas Moore and I carried and delivered the same 
 to the king's attorney general, sir Heneage Finch. Thomas 
 again scrupling the word pardon to him, as he had before to 
 the king, etc. He took up Thomas somewhat short, telling 
 him, " Mr. Moore, if you will not accept of his majesty's par- 
 don, I will tell him you will not accept thereof." Then to 
 pacify him I told him that it was not our business to question, 
 but accept what the king had granted for the relief of our 
 suffering Friends, that they might be released and discharged 
 from their imprisonments and sufferings, etc. Whereupon he 
 seemed satisfied. 
 
 The attorney general ordered his principal clerk, Nic- 
 
 olls, to draw up the said bill, to contain the king's letters pat- 
 ent, for a full discharge and release of our suffering Friends, 
 from their imprisonments, sentence of banishment, fines, for- 
 feitures, premunire, etc., which, when he had done, I got Ellis 
 Hookes, our writer, to draw out four or five fair copies there- 
 
SOCIETY OF FRIENDS. 355 
 
 of for expedition, to be passed and entered and remain upon 
 record in the several offices, which the same was to pass 
 through, as the Privy Seal, the Signet, the Patent, the Han- 
 naper offices, etc. 
 
 And understanding that because of the number of names 
 in the patent, great fees would be required in most of those 
 offices, except the lord keeper's, who had promised to remit 
 his fee, and that he would ask none of us, which was a kind- 
 ness; for there being above four hundred names of the suf- 
 ferers in one and the same instrument to be discharged, we 
 understood they would demand a great fee for each person, 
 and, as we heard, it would cost a single person twenty or thirty 
 pounds charge in fees to get a patent or pardon through all 
 those offices, to pass under the great seal of England, that we 
 were constrained to make further application to the king, to 
 remit or abate the great fees. Whereupon the king gave or- 
 der, according to our request, as follows: 
 
 His majesty is pleased to command, that it be signified as 
 his pleasure to the respective offices and sealers, where the 
 pardon to the Quakers is to pass, that the pardon, though 
 comprehending a great number of persons, do yet pass as one 
 pardon, and pay but as one. 
 
 Arlington. 
 
 At the court at Whitehall, 
 
 13th of September, 1572. 
 
 But though we had this warrant from the king, yet we had 
 trouble from some of the covetous clerks, who strove hard to 
 exact upon us. 
 
 When the instrument for the discharge of the prisoners was 
 granted to our friends, there being other dissenters besides 
 Quakers in some prisons, as Baptists, Presbyterians and Inde- 
 pendents; some of their solicitors, especially one William Car- 
 ter, seeing what way we had made with the king for our friends' 
 release, desired their friends in prison might be discharged 
 with ours, and have their names in the same instrument, and 
 earnestly requested my advice or assistance, which I was very 
 willing to give, in compassion to them. Accordingly, I advis- 
 ed them to petition the king, with the names of the prisoners 
 
356 INCIDENTS CONCERNING THE 
 
 in it, for his warrant, to have them inserted in the same pat- 
 ent with the Quakers, which they petitioned for, and obtained. 
 
 Gilbert Latey, of London, was a sympathizing friend and 
 efficient helper of those who were under suffering for con- 
 science' sake. He was a man who was highly esteemed, and 
 had much influence with some prominent individuals. In the 
 year 1660, Catharine Evans and Sarah Cheevers, in the course 
 of a religious visit, were imprisoned at Malta. Gilbert learned 
 that one Lord D'Aubigny, who came over to England with the 
 queen-mother, had interest and command in the island of Malta. 
 He soon obtained access to him, and pleaded with him for the 
 release of the two women from the cells of the Inquisition. 
 He was very kind and free to Gilbert, and reasoned with him 
 like Felix with Paul, about the principles of Truth and way of 
 the Lord; and being informed concerning the power of God 
 and the manner of the Spirit's working, answered that some 
 of their people thought our friends were mad. " But," said he, 
 " I do not think so of them." 
 
 In discourse with him at another time, he said: " Let me talk 
 with you ever so long, you will tell me of the spirit of God, 
 and the grace of God, and the work and operation thereof, 
 and the love of God you are made witnesses of through Jesus 
 Christ, which, I believe, may in a measure be true; but do you 
 not think it is well to have something to represent that which 
 you so much love?" To which Gilbert Latey answered that the 
 substance of all things is come, Christ in us the hope of glory, 
 and all the outward types, representations and shadows must 
 come to an end and be swallowed up in one blessed Lord; who 
 told his disciples it was expedient for them He should go away; 
 but, said He, I will not leave you comfortless. If I go not away, 
 the Comforter will not come; but if I depart, I will send Him 
 unto you, even the spirit of Truth, which shall guide you into 
 all truth; and also that He who was with them should be in 
 them. This being witnessed, these needed nothing outwardly 
 to represent or put them in mind, for He being so near was 
 
SOCIETY OF FRIENDS. 357 
 
 himself the saints' daily remembrancer. Upon this they parted, 
 but Gilbert Latey often visited him, to desire and remind him 
 to show kindness to the Friends that were under confinement 
 in a strange place, and at so great a distance from their friends 
 and their native country. 
 
 Some time_ after this, through the kind interference of the lord 
 D'Aubignyon their behalf, Catharine Evans and Sarah Cheevers 
 were set at liberty. They returned to England, and, accom- 
 panied by Gilbert Latey, waited upon the lord D'Aubigny, 
 who, though a Romish ecclesiastic, appears to have been a 
 man of candor and liberality, and received them with kindness 
 and respect. They expressed their acknowledgments, and as 
 the Lord put it into their hearts, spoke to him, adding that, 
 were it in their power, they should be as ready in all love to 
 serve him; upon which he replied: "Good women, for what 
 service or kindness I have done you, all that I desire of you is 
 that when you pray to God, you will remember me in your 
 prayers." 
 
 In the year 1665, London was visited with the plague, which 
 swept away about one hundred thousand of its inhabitants. 
 Gilbert Latey had taken lodgings in order to go into the coun- 
 try; but as many Friends were under close confinement in the 
 prisons at this time, he could not find freedom to leave the 
 city, to go and be at ease, while his brethren were thus under 
 sufferings, and therefore remained there, and according to his 
 wonted manner, visited them in the jails, and endeavored that 
 nothing should be wanting for their support, or, according to 
 his power, to procure their enlargement. In this time of ter- 
 ror and sore distress, he was also engaged in visiting Friends 
 in their families. He sought the sick, the poor and the con- 
 valescent, to administer aid and comfort in their afiiiction. 
 " The Lord inclined several Friends who were in the country 
 to consider the poor who were under this great calamity, and 
 
358 INCIDENTS CONCERNING THE 
 
 accordingly they sent money to be distributed, a part of which 
 was allotted to the poor people who were ill with the sickness, 
 but more especially to those who were shut up in their houses 
 in the out-parishes without Temple Bar. This service was com- 
 mitted to the care of Gilbert and one other Friend, to visit 
 the poor, particularly those who were confined te their own 
 houses, and as near as they could, they neglected none, but 
 went and administered the charity to them." In the perform- 
 ance of this self-sacrificing duty he was much exposed to the 
 contagion, many of the families he visited having the disease 
 in its most terrible forms. The Lord, whom he was endeav- 
 oring to serve, was, however, with him, and preserved him in 
 health through all this exposure. 
 
 Soon after king James came to the crown, Gilbert Latey 
 was one who presented the king with a list of about fifteen hun- 
 dred Friends, prisoners for conscience' sake, about eight hun- 
 dred of whom being " escheated," and writs about to go forth 
 for seizing their estates, he, with George Whitehead, took 
 great care and unwearied pains to have a stop put to these 
 violent persecutions. This service occupied much time and 
 labor, but was eventually rewarded with success, the prisoners 
 released and relieved from the penalties which unrighteous 
 laws had imposed. Of another interview with king James the 
 following account is given: 
 
 In the year 1688, Gilbert and two Friends, viz: George White- 
 head and William Penn, meeting at White-hall, they asked him 
 if he would go along with them to wait upon the king. He made 
 some little pause before he gave his answer, having nothing 
 in his mind to say, or to attend the king for; and as he thus 
 stood silent, it opened in his heart what he should say to the 
 king, whereupon he told the Friends he was ready to go with 
 them. Accordingly they went, and had admittance to the 
 king's presence, there being only one person present besides 
 
SOCIETY OF FRIENDS. 359 
 
 the king and the two Friends. George Whitehead and Wil- 
 liam Penn having spoken what they had to say, the king was 
 pleased to ask Gilbert whether he had not something to say. 
 Upon which, in a great deal of humility, he spoke as follows: 
 " The mercy, favor and kindness which the king hath extended 
 to us a people, in the time of our exercise and sore distress, 
 we humbly acknowledge, and I truly desire that God may show 
 the king mercy and favor in the time of his trouble and sore 
 distress." To which the king replied: "I thank you;" and so 
 they parted. 
 
 What was then spoken by Gilbert Latey lived with the king; 
 and a considerable time after, when in Ireland, he desired a 
 Friend to remember him to Gilbert, and " Tell him the words 
 he spake to me I shall never forget;" adding that one part of 
 them was come, and he prayed to God the other might also 
 come to pass. Gilbert Latey desired the Friend, when he re- 
 turned again to Ireland, if he had opportunity to see king 
 James, to let him know that the second part of what he had 
 said, in relation to the king, was also in great measure come 
 to pass, and that the Lord had given him his life. 
 
 There is reason to believe that this worthy man felt it a 
 serious thing thus to appear before the great of this world, 
 and was careful not to go in his own will. With his mind 
 humbly waiting upon the Lord for strength and wisdom, he 
 doubtless sought to be directed and guided in these move- 
 ments by the gentle influence of his pure Spirit. The account 
 ^rom which we have quoted says: 
 
 It was his practice, in soliciting kings, princes, and great 
 men, to keep to the anointing and love of God; and, as that 
 gave utterance, to speak; in which he oft-times reached and 
 had place in them, and his solicitation was often answered, 
 which made him say, that as Friends feel and keep to this 
 anointing in their solicitations, they may expect a blessing 
 
360 INCIDENTS CONCERNING THE 
 
 and therein be serviceable to the Lord's people; but if, on 
 the contrary, any shall go in these services in their own will, 
 wit and parts, they may miss the desired end as some have 
 done. 
 
 Gilbert Latey was blessed and prospered in his business, so 
 that he had plenty of this world's goods, to supply all his rea- 
 sonable wants, notwithstanding the continued exactions of 
 heavy fines, for attending meetings and on other accounts. It 
 was a great trouble to him that his friends should be made to 
 suffer on account of his being at their meetings, or speaking 
 in them, and he sought as much as possible to screen Friends 
 and bear the burden himself. And it being known that he 
 was a man of ability, the justices and informers were usually 
 willing, when they had an opportunity, to fix what they were 
 permitted to take upon him: — thus at one time there were 
 warrants against him to the amount of several hundred pounds. 
 So striking indeed was the protection and favor vouchsafed 
 to him that the enemies of Truth were ready to say, as their 
 master once did: " Doth he serve God for nought, hath He not 
 set a hedge about him and all that he hath." 
 
 In married life also the Divine blessing attended this faith- 
 ful man. His wife, who survived and wrote a testimony re- 
 specting him, says in it: "He was to me a faithful, loving 
 husband, and a dear and tender father to his children, often ad- 
 monishing, advising and instructing them to lowliness, humil- 
 ity, and the fear of the Lord. He was a good example to them, 
 being often concerned in the fear of the Lord to excite them 
 to love God, his Truth and people; by which they would feel* 
 the power of the Most High to preserve them out of evil, as 
 he could, truly say it had done for him, and preserved him to 
 a good old age." 
 
 Toward the latter part of his life, Gilbert Latey delighted 
 in quiet and retirement, often mentioning that he waited the 
 
SOCIETY OP FRIENDS. 361 
 
 Lord's call, and time of being removed; that he felt his peace 
 to abound in him, and that there was no cloud in his way. 
 
 Though he was long weak and feeble as to the outward, yet 
 he was fresh, strong, and living in his inward man; and in the 
 latter end of the Fifth Month, 1705, was at the meeting at 
 Hammersmith. A large meeting being there assembled, the 
 Lord moved him to stand up, and so supported him by his Di- 
 vine power, as to enable him to sound forth the acceptable 
 day of God, and an invitation to all to come to Him, in and 
 through the Lord Jesus Christ, the alone mediator between 
 God and man, who is the way and only means to restore man 
 again into the image and favor of God; concerning which 
 he there declared about an hour, with a great deal of fer- 
 vency and wonted zeal, as if he had been under no infirmity 
 of body, even to the admiration of many of the hearers; he 
 being carried forth in a more than ordinary manner in this 
 his last sermon. The night before he departed he gave good 
 counsel to them that were in the room, to fear the Lord and 
 not do evil for evil, but to do good for evil, for that there was 
 no overcoming of evil but in and by that which was good, for 
 in so doing, coals of fire would be heaped on their heads; ex- 
 horting very much to love and tenderness, for the Lord would 
 bless such as were found therein. He was much opened in 
 exhortation and counsel at this time, and uttered his words 
 with great vigor, as if he ailed little and were in a meeting. 
 Next day he kept his chamber, being weak of body, but pre- 
 served in the enjoyment of his reason to the last moment; and 
 a very few hours before his departure, spoke to some that were 
 about him : " That there was no condemnation to them that 
 were in Christ Jesus; for, said he. He is the lifter up of my 
 head, He is my strength and great salvation." 
 
 Thus trusting in, and reverently reposing upon Him who is 
 the strength and refuge of his redeemed children, the aged 
 Christian calmly met that solemn change which awaits all the 
 living. He peacefully departed on the fifteenth of Ninth 
 Month, 1705, aged about seventy-nine years. 
 
 The practice of benevolence, of that love to God which mani- 
 fests itself in love to man, was not confined to the early mem- 
 
362 INCIDENTS CONCERNING THE 
 
 bers of the Society of Friends. It was exemplified in the life 
 of that eminent physician, John Fothergill, of London, who 
 was a consistent Friend. He was a coadjutor of Howard, in 
 his efforts to reform the management of prisons. Dr. Frank- 
 lin once wrote of him: "I can hardly conceive that a better 
 man ever existed." He died in 1780. This worthy man was 
 the son of John Fothergill, and brother of Samuel Fothergill, 
 both of whom were eminent ministers and diligent laborers in 
 the Lord's service. 
 
 Dr. Fothergill acquired wealth by his profession, but seems 
 to have valued money little, except as a means of doing good, 
 and relieving the distresses of his fellow creatures. The follow- 
 ing is one of many instances which are related of his generosity 
 and benevolence. A respectable man who had a large family to 
 support on a salary of fifty pounds per annum, was brought into 
 a great strait when epidemical disease seized upon his wife and 
 five of his children. In this state of distress, he greatly desired 
 to have the advice of Dr. Fothergill, but dared not apply for 
 it, from a consciousness of being unable to reward him for his 
 attendance. A friend kindly offered to accompany him to the 
 doctor's, and give him his fee. They took advantage of his 
 hour of audience, and after a description of the several cases> 
 the fee was offered and rejected, but a note was taken of his 
 place of residence. The doctor assiduously called from day 
 to day, until his attendance was no longer necessary. The 
 grateful man, anxious to return some evidence of the sense 
 he entertained of his services, strained every nerve to accom- 
 plish it; but his astonishment was great, when Dr. Fothergill, 
 instead of receiving the money he offered, put ten guineas into 
 his hands, desiring him to apply to him without hesitation, in 
 future difiiculties. 
 
 A good many years ago, there lived in the town of Haver- 
 fordwest two maiden women, members of the Society of Friends. 
 
SOCIETY OP FRIENDS. 363 
 
 They were pious, godly women, and devoted their whole lives 
 to the service of their Divine Master. This they were enabled 
 to do the more easily, as they were possessed of those two 
 great talents, time and money; and nobly they employed them. 
 They had their reward, for their prayers and their alms went 
 up for a memorial before the Lord. 
 
 The following is a narrative of a very remarkable circum- 
 stance that occurred to the elder sister, showing how God 
 himself condescended, in a most direct manner, to employ her 
 as his instrument to minister to the need of one of his saints. 
 
 One bleak winter's morning," Friend Elizabeth Lewis awoke 
 very early, impressed in a strange manner. She became per- 
 fectly convinced in her mind that a poor widow, whom she 
 sometimes relieved, was in great want, and she ought not to 
 delay one moment in sending to her aid. Though it was still 
 night, she rose immediately, and called her maid — who much 
 wondered what ailed her mistress, that she should be disturbed 
 at such an unseasonable hour — and directed her to go at once 
 and fetch Sally James, who lived near, and whom she always 
 employed on her errands of mercy. While waiting the return 
 of her messenger, she busied herself in collecting together a 
 goodly supply of food and other necessaries, and packing them 
 in a large basket. When Sally James arrived, wondering, like 
 the maid, at being sent for so early, the worthy woman thus 
 addressed her: "Sally, I have it on my mind that old Betty 
 White is in great want. I could not sleep for thinking about 
 her. Take her this basket and go to her at once." 
 
 Betty White was an aged widow, who earned a scanty living 
 by sorting rags at a neighboring paper mill. Her daughter 
 some time before had married; both she and her'husband had 
 died, leaving two little children quite destitute.' The grand- 
 mother could riot bear the thought of their going to the work- 
 house, so she took them and managed somehow to support 
 them, till a fortnight previous to the time I am now writing 
 of, when she was taken ill, and not being able to follow her 
 occupation, her little means were soon gone, and starvation 
 stared her in the face. Now was her time of trial, but her 
 
364 INCIDENTS CONCERNING THE 
 
 faith did not fail her; though she had no food in the house, 
 and no visible means of obtaining any, she trusted in the God 
 of the widow and fatherless, and having put the poor children 
 supperless to bed, she kneeled down and laid her case before 
 the Almighty. She must have passed the greater part of the 
 night in prayer, for when the messenger arrived at her door, 
 she heard the voice of the old woman inside talking very ear- 
 nestly to some one, as she thought. Softly lifting the latch, 
 she listened, and very much astonished she was at what she 
 heard. To use her own words, she said it seemed to her as if 
 old Betty was holding a conversation with a visible being, and 
 as if he was replying to her, for she was saying, " That she had 
 worked for those children as lo.ng as she was able, till sickness 
 overtook her, and that He had sent that sickness; that now 
 she looked to Him to provide for them: the children were not 
 hers, but some He had sent to her to take care of." 
 
 Like the patriarch Jacob, she had remained all night in 
 prayer, and when the day dawned, the answer came. No ap- 
 parent miracle was wrought for her benefit, only a poor old 
 woman like herself stood at the door, but as certainly sent di- 
 rect by God as if He had commanded an angel from heaven to 
 fly to her aid. 
 
 When Sally opened the cottage-door, she saw that poor old 
 creature faint with hunger and cold, kneeling by the miserable 
 bed, where her two grandchildren lay huddled together for 
 warmth. She said nothing, but quickly emptied her basket, 
 spreading the contents on the table. There was abundance 
 of food, enough to last many days, and better still, a message 
 from those good ladies to old Betty, that they would care for 
 her as long as she lived. 
 
 The preceding portions of this volume have furnished many 
 illustrations of the severity of the sufferings to which our early 
 members were exposed, because of their faithfulness to their 
 religious principles. It was not only their exposure to brutal 
 treatment from the rough multitude, which called for the 
 sympathy and help of their friends, but in many cases the vic- 
 tims who were imprisoned, left their wives and families with 
 
SOCIETY OP FRIENDS. 365 
 
 little to support them during the absence of their natural 
 caretakers. From very early times care was taken that these 
 should not suffer; and it has remained a regular part of the ar- 
 rangements of the Society down to this day, that the needs of 
 the poorer members should be looked after, and " they relieved 
 or assisted in such business as they are capable of." 
 
 Indeed, the care of the suffering ones appears to have been 
 one of the first motives to the establishment of a system of 
 discipline among Friends. William Penn, in his preface to the 
 Journal of George Fox, says: 
 
 This people increasing daily both in town and country, an 
 holy care fell upon some of the elders among them for the 
 benefit and service of the church. And the fe-st business in 
 their view, after the example of the primitive saints, was the 
 exercise of charity; to supply the necessities of the poor, and 
 answer the like occasions. Wherefore collections were early 
 and liberally made for that and divers other services in the 
 church, and intrusted with faithful men, fearing God, and of 
 good report, who were not weary in well doing, adding often of 
 their own, in large proportions, which they never brought to 
 account, or desired should be known,. much less restored to 
 them, that none might want, nor any service be retarded or 
 disappointed. 
 
 They were also very careful that every one that belonged to 
 them answered their profession in their behavior among men, 
 upon all occasions; that they lived peaceably, and were in all 
 things good examples. They found themselves engaged to 
 record their sufferings and services; and in case of marriage, 
 which they could not perform in the usual methods of the na- 
 tion, but among themselves, they took care that all things 
 were clear between the parties and all others. And it was then 
 rare that any one entertained an inclination to a person on 
 that account, till he or she had communicated it secretly to 
 some very weighty and eminent Friends among them, that they 
 might have a sense of the matter; looking to the counsel and 
 unity of their brethren as of great moment to them. But be- 
 cause the charge of the poor, the number of orphans, mar- 
 
366 iisrciDENTS concerning the 
 
 riages, suflferings and other matters multiplied, and that it 
 was good that the churches were in some way and method of 
 proceeding in such affairs among them, to the end they might 
 the better correspond upon occasion, where a member of one 
 meeting might have to do with one of another; it pleased the 
 Lord in his wisdom and goodness to open the understanding of 
 the first instrument of this dispensation of life, about a good 
 and orderly way of proceeding; who felt an holy concern to 
 visit the churches in person throughout this nation, to begin 
 and establish it among them. And by his epistles, the like 
 was done in other nations and provinces abroad, which he also 
 afterwards visited, and helped in that service. 
 
 Now the care, conduct and discipline, I have been speak- 
 ing of, and which are now practised among this people, is as 
 followeth. 
 
 This godly elder, in every country where he travelled, ex- 
 horted them, that some out of every meeting for worship, 
 should meet together once in the month, to confer about the 
 wants and occasions of the church. And as the case requir- 
 ed, so those Monthly Meetings were fewer or more in number 
 in every respective county: four or six meetings for worship, 
 usually making one Monthly Meeting for business. And ac- 
 cordingly the brethren met him from place to place, and be- 
 gan the said meetings, viz: For the poor, orphans, orderly 
 walking, integrity to their profession, marriages, births, bur- 
 ials, sufferings, etc. And that these Monthly Meetings should 
 in each county, make up one Quarterly Meeting, where the 
 most zealous and eminent friends of the county should assem- 
 ble to communicate, advise and help one another, especially 
 when any business seemed diflBcult, or a Monthly Meeting was 
 tender of determining a matter. 
 
 Also that these several Quarterly Meetings should digest 
 the reports of their Monthly Meetings, and prepare one for 
 each respective county against the Yearly Meeting, in which 
 all Quarterly Meetings resolve; which is held in London, where 
 the churches in this nation, and other nations and provinces, 
 meet by chosen members of their respective counties, both 
 mutually to communicate their church-affairs, and to advise, 
 and be advised, in any depending case, to edification; also, to 
 
SOCIETY OP FRIENDS. .367 
 
 provide a requisite stock for the discharge of general expen- 
 ses for general services in the church, not needful to be here 
 particularized. 
 
 The Journal of George Fox shows how he was led to travel 
 through England, proclaiming the truths of the Gospel, and 
 calling upon his hearers to heed the discoveries of the light 
 of Christ on their consciences. It was in the movings of the 
 same Divine power which had commissioned him to preach the 
 way of salvation, that he was led to establish meetings for 
 discipline. Under the date of 1666, he says: 
 
 I was moved of the Lord to recommend the setting up five 
 Monthly Meetings in the city of London, besides the women's 
 meetings and the Quarterly Meetings to take care of God's 
 glory, and to admonish and exhort such as walked disorderly 
 or carelessly, and not according to Truth. 
 
 From a document written in 1662, signed by Edward Bur- 
 rough, it appears that a similar meeting had been established 
 in London some years before, in which other Friends besides 
 the ministers assembled to consult about such things as did 
 not properly belong to the ministry, such as providing con- 
 venient meeting-houses, taking care of the poor, visiting the 
 sick and weak and impotent, and finding employment for those 
 who had lost their situations for receiving the principles of 
 Friends, etc. 
 
 After business meetings had been settled in London, George 
 Fox travelled through many parts of England, establishing 
 Monthly Meetings in the various counties. And he sent papers 
 to some places which he did not personally visit, exhorting 
 Friends to settle the Monthly Meetings in the Lord's power in 
 those places. So that those meetings soon came to be gen- 
 arally established among Friends. 
 
 Of the fruits of this righteous concern, George Fox says: 
 
368 INCIDENTS CONCERNING THE 
 
 Since these meeting have been settled, and all the faithful 
 have met together in the power of God, which is the author- 
 ity of them, to perform service to the Lord therein, many 
 mouths have been opened in thanksgivings and praise, and 
 many have blessed the Lord God that ever He sent me forth 
 in this service. 
 
 But although so much success attended these efforts to in- 
 troduce a settled order in the church, yet there were a num- 
 ber of persons who objected to it, arguing that every person 
 ought to be left to the dictates of the light of Christ, and 
 that this movement was the substitution of a form for the lib- 
 erty of the Gospel. The most of those ministers, who had 
 been instrumental in building up the new Society, recognized 
 the Divine authority which George Fox claimed as the founda- 
 tion of his scheme — but the Journals of some Friends who 
 were contemporary, show that there was enough dissent to 
 cause serious concern to the burthen bearers in the church at 
 that time. 
 
 Charles Marshall says the opposition was carried on under 
 a specious pretence of standing up against imposition, calling 
 the meetings forms and an idol; when indeed it was the same 
 Divine power and wisdom which gathered us to be a people, 
 that caused the setting and settling good order and discipline 
 amongst us; to take care of the poor, widows and fatherless, 
 and for due proceeding in that great concern of marriage, 
 and other things relating to the service of Truth and welfare 
 of the church. 
 
 John Banks was one of our early Friends who was concern- 
 ed to labor with those members who had been entangled in 
 the spirit of separation that had arisen in some on the occa- 
 sion of the establishment of the discipline. He says: 
 
 The Lord laid a necessity upon me to go forth with a testi- 
 mony against that spirit of separation. Before he went forth 
 
SOCIETY OP FRIENDS. 369 
 
 he was moved of the Lord to give forth a paper which was 
 sent to those places where this spirit had gotten the most en- 
 trance. In this document he asserts that it was the work of 
 the devil, by his evil power and dark spirit and wicked instru- 
 ments actuated thereby, to divide and scatter us asunder. 
 " This subtle spirit hath induced too many to slight men's and 
 women's meetings [Meetings for Discipline], and the power of 
 God by which they were set up." The Lord in his love and by 
 •his light hath clearly given me to see its way, that it leads to 
 the chambers of death, and He hath delivered my soul from 
 its snare, who once was in danger to be taken by it, when men's 
 and women's meetings were first set up. 
 
 In a memorial respecting William Edmundson, issued by 
 Friends of Leinster Province, Ireland, it is said: " That when 
 it pleased the Lord to concern his faithful servant George Fox, 
 to set up men's and women's meetings, our dear friend, Wil- 
 liam Edmundson, rejoiced thereat, and gladly closed therewith. 
 He was a diligent attender of such meetings, and was greatly 
 concerned that none might be admitted members 'thereof but 
 such as were of clean and orderly conversations, walking as 
 examples to the flock." 
 
 John Gough, in his history of the people called Quakers, re- 
 lates the circumstances attending a separation in Westmore- 
 land about 1675-6, of which he says, the original cause was 
 the establishing of the discipline. The separatists urged 
 against meetings for discipline, that every man having receiv- 
 ed a measure of the Spirit of God, ought to follow that as his 
 leader, without regarding the prescriptions of men; that meet- 
 ings of discipline were therefore needless, etc. 
 
 In support of the discipline it was advanced that God, who 
 is a God of order and not of confusion, doth not by his spirit 
 lead any into confusion and disorder; that in society, meet- 
 ings for discipline are necessary and useful for looking after 
 the poor, sick and aged members, the widows and orphans; 
 that inasmuch as disorderly persons arise in all societies, there 
 
 should be power to establish such regulations as may prevent 
 24 
 
370 INCIDENTS CONCERNING THE 
 
 disorder and scandal; that a similar care was exercised in the 
 primitive church, as is said in the Acts that Paul and Timothy, 
 " as they went through the cities delivered them the decrees 
 for to keep, that were ordained of the apostles and elders 
 which were at Jerusalem." 
 
 The leaders in the opposition were John Story and John 
 Wilkinson, two north country Friends, both in the station of 
 minister. To prevent an open breach, the Quarterly Meet-' 
 ing of Westmoreland referred the case to the judgment of 
 some of the most eminent Friends of the neighboring coun- 
 ties; they came to the judgment that Story and Wilkinson and 
 their party had dissolved the bonds of unity with the Society, 
 by their public opposition to the good order established among 
 them; and issued a testimony against them and their spirit, 
 in the latter part of the year 1675. 
 
 The following year, another effort was made to satisfy these 
 opposers by a meeting held in Yorkshire, which was attended 
 by many Friends from other parts of the nation. After four 
 days, spent in a patient and full inquiry into the cause of the 
 trouble, this meeting confirmed the judgment of the former 
 one, which so disturbed the opponents of the discipline, that 
 they left the Society and set up separate meetings. This con- 
 tinued but a few years. The more sincere of its members 
 came in time to perceive the causelessness of their separation 
 and reunited themselves to the body of the Society. The rest 
 soon fell to pieces and dwindled away. 
 
 It was probably in connection with one of these meetings, 
 that the following incident occurred: 
 
 John Steel, who, by relation, was a plain countryman, of not 
 much note or appearance in the Society, was following his 
 plough, when he found a constraint on his mind to leave home 
 but knew not whither he was to go, nor what service was for 
 him to do; but was commanded to travel toward a distant part 
 
SOCIETY OF FRIENDS. 371 
 
 of the nation (England), which when he had so done, he heard 
 that, at a particular place, a meeting or conference was ap- 
 pointed to be held between Friends and John Wilkinson and 
 John Story, on account of their separation. Thither he found 
 freedom to go, where William Penn, Robert Barclay and other 
 eminent Friends were met on the occasion. In a little time 
 John Steel had the following testimony to deliver: 
 
 The Lord our God, with whom the treasures of wisdom and 
 knowledge are hid, in an acceptable time, in this our age and 
 generation, had given his gifts unto his children for the gath- 
 ering of people out of the world. If any be unfaithful, in the 
 gift. He that gave it will take it away, then nothing remains 
 but the words which were learned of the Lord while they had 
 the gift; and with these words they will war against the Truth 
 and against them who have the Gospel order; for they are 
 now bringing up new things, which was not m the beginning; 
 having the smooth words which man cannot see, but as their 
 fruits make them manifest, and an inward eye is opened. The 
 doctrine of this spirit is so smooth that many cannot see a hole 
 in it; but the nature of it is to divide Friends asunder like 
 stray sheep: but they go about to support this spirit, although 
 they have been engaged in many services for the Lord, and 
 He honored them and gave victory and clothed them with 
 beautiful garments: yet, if they go about to support this 
 wrong spirit, their garments shall be torn as the coat of a 
 sheep amongst briars and thorns; for if any who have received 
 the gift, be not faithful unto it, the Lord shall do as He hath 
 done — confound them out of the mouths of babes and suck- 
 lings; for neither will nor wealth shall bear rule among the 
 people of God; but the power of the Lord must go over all, 
 and in that must the rule be. In the months that are past, 
 and the years that are gone, it could not be said we and they; 
 but one God, one people and one spirit was known; but in pro- 
 cess of time an evil spirit and power is entered as leaven 
 whereby it is said we and they. But the power of the Lord is 
 to pass over, and by it that is to be destroyed; and one power, 
 one people and spirit is to be known, if ever God's salvation. 
 
372 INCIDENTS CONCERNING THE 
 
 be known; by that one power of the one God all are made- 
 sensible members of that body, of which Jesus Christ is head. 
 But in process of time, through the subtility of the devil, some 
 of these members have been benumbed and lost the sense of 
 feeling; and now several of the sensible members of which 
 Christ is head, have endeavored time after time, together with 
 the help of the Head,;, to seek the recovery of the benumbed 
 members, but no recovery could be made. What shall be done 
 to these members? Shall they be cut off? Nay, the counsel 
 of God is not so in my heart; but let them be as near the body 
 as may be; that if it may be, they may receive again virtue 
 from the Head, and come to the sense of feeling again. They 
 were seeing members, and did work for God when they did see; 
 but being made numb, they were also blind; and' it is unto 
 them as a continual night, and being in the blindness they 
 would be working for God, being used to go abroad when they 
 were sensible, so they would be going abroad when they are 
 blind. But what shall be done to these members? Let them be 
 bound; but if it please God, while they have a being in these 
 tabernacles let them be loosed — if not, let them be bound for- 
 ever! This is the judgment of God upon you, John Story and 
 John Wilkinson. If it be not just and equal, reject it if you 
 can. And to this they were silent. 
 
 The foregoing testimony came with such powerful weight 
 and authority that, it is said, William Penn afterwards re- 
 marked to Robert Barclay to this purpose: "This is neither 
 the wisdom of the north, nor the eloquence of the south, but 
 the power of God through a poor ploughman." 
 
 The Journal of Charles Marshall, of Bristol, gives a vivid 
 picture of the exercise of spirit caused by the opposition to a 
 settled order and discipline among Friends. He says: 
 
 Great was the travail of our ancient and honorable Friend, 
 George Fox, in this weighty concern, in the first breaking forth 
 of Truth in this age. Several other brethren were also deeply 
 concerned in settling meetings in the said good order, and we 
 found the Lord with us in our work and service. The power 
 
SOCIETY OF FRIENDS. 373 
 
 of the Lord worked thus to settle us in a good order, that we 
 might appear to the world to be guided by his wisdom; being 
 found in the form of godliness, as it arose from the powe^ of 
 it inwardly in the soul. But the enemy that would have had 
 us a people in confusion and a Babel instead of a Zion, wrought 
 in the earthly sensual wisdom of some loose-spirited men who 
 had lost their sense of the leadings of the Almighty, and brought 
 them into a false imagination that we were going from the 
 inward guidance of God's spirit, to set up forms like other 
 professions, thereby leaving the light of Jesus Christ, which 
 was to be every man's guide in faith and practice. Hereupon 
 they endeavored, with all their strength, to lay waste the meet- 
 ings before mentioned; crying that imposition on conscience 
 was the cause of their separation, when in truth it was an 
 opposition by the power of darkness working in themselves, 
 whereby they were quickly benighted; and many ran into their 
 errors. 
 
 This spirit brought great affliction and travail upon some 
 in the beginning of its workings. Great were the disorders 
 it made in Bristol and Wiltshire; because of which the Lord 
 concerned me, with other faithful brethren, in his name and 
 power, to make war against it, in great travail, tears and dis- 
 tress of spirit, for several years together, running in between 
 the living and the dead for several years. I can say, the Lord 
 God that guided me to travel in his name and dread through 
 the land, was with me in this day of deep exercise; and I have 
 cause, in great bowings of spirit, to magnify his glorious name, 
 who preserved me faithful over all discouragement. My bow 
 He made strong, and my quiver He daily replenished with ar- 
 rows; my soul He caused to be, as it were, baptized for the 
 dead, as one eating the bread of adversity and drinking the 
 water of affliction, sparing neither strength nor substance. 
 To a great height of opposition did this spirit of division 
 rise in divers instruments. The clouds were so thick and the 
 mist of darkness so great, that many poor sheep were in dan- 
 ger of becoming a prey to the wolf and devourer. The honest- 
 hearted were grieved and bowed down, and the rich in imagina- 
 tion exalted in rage; so that this separation came quickly to 
 'be spread in the sight of the world, and in several places they 
 
374 INCIDENTS CONCERNING THE 
 
 shut US out of our meeting-houses, exposing us in the streets 
 to the view of others. 
 
 .1 very well remember the day that I received instruction of 
 the Lord in a vision, concerning that people; wherein their 
 work, end and downfall, was shown to me; so that it became 
 a concern on my soul to invite faithful Friends of Wiltshire to 
 have a meeting on purpose to wait upon the Lord, in a deep 
 exercise of soul, and to cry to Him to appear for his name's 
 sake and his people. Friends did readily answer my desire, 
 and we agreed upon such a meeting; and the first was in the 
 place where they designed to have laid waste the Quarterly 
 Meeting of that county. When we were waiting upon the 
 Lord, this was the cry of my soul amongst Friends and breth- 
 ren: Oh, Lord! what wilt thou do for thy great name, that 
 is dishonored? For thy heritage, whom the enemy and de- 
 stroyer would now scatter, devour thy lambs and spoil and 
 trample down thy vineyard? Thus we cried in bowedness of 
 spirit before the Lord, who heard from heaven his holy habita- 
 tion; and his power broke forth in a wonderful manner, ten- 
 dering his people before Him; and his presence and heavenly 
 wisdom comforted and confirmed his servants, and Friends 
 were opened to speak well of the name of the Lord and the 
 greatness of his power and appearance. 
 
 The watchful care of Friends over their members who were 
 in distress, extended to distant parts, as shown by the efforts 
 to obtain the release of those who were held in captivity in 
 the Barbary States. 
 
 The Barbary States, viz: Morocco, Algiers, Tunis, Tripoli and 
 Barca, though at one time the seat of learning and the arts, 
 were, for many centuries later, the abode of unprincipled bar- 
 barians, who, by piracy and pillage, became the destroyers of 
 commerce and the terror of navigators. Their captives, 
 whether taken in war or from ships engaged in the peaceful 
 pursuits of commerce, were speedily sold into slavery of the 
 most cruel and degrading character. So early as the fifteenth 
 century, it is said, they numbered their Christian slaves by 
 
SOCIETY OF FRIENDS. 375 
 
 thousands, and in the years 1509, 1535 and 1541 many hun- 
 dreds of their fellow-countrymen were liberated by men-of- 
 war sent out by the British Government for that purpose. 
 
 By these formidable expeditions of Great Britain, not only 
 were the slaves liberated, but treaties were made in which the 
 people of Barbary pledged themselves to refrain from such 
 treatment of captives for the future. 
 
 With an insincerity which, centuries before, had made " Pu- 
 nic faith" a synonym of treachery, no sooner were the fleets 
 gone and danger from them passed, than the same illicit traffic 
 was resumed and the same system of cruelty enacted. So 
 grievous to the English people had these outrages become, 
 that Oliver Cromwell, on assuming the protectorate, dispatched 
 a fleet of thirty ships, under Admiral Blake, who, in his turn, 
 liberated all the English, and some Dutch captives, the first 
 of whom were numerous. 
 
 But none of these measures were permanently effective. 
 Emboldened by success, and encouraged by their skill as navi- 
 gators, they penetrated distant seas and brought their captives, 
 it is said, in some few instances, even from the English chan- 
 nel itself. 
 
 Towards the close of the seventeenth century, though fewer 
 in numbers and less skilfully organized, these pirates still 
 spread terror over the sea, and did much towards increasing 
 the perils of that current of travel which was now setting so 
 strongly in the direction of the new world. 
 
 Among other British subjects, who at this time were cap- 
 tured by these pirates, were several members of the religious 
 Society of Friends, who, either in their religious services or 
 in their secular pursuits, were compelled to visit distant ports, 
 and thus easily became their prey! There is, indeed, little or 
 no positive evidence that, of those taken prisoners by the 
 Turks, any of the Friends were engaged in other than their 
 
376 INCIDENTS CONCERNING THE 
 
 ordinary business. They are never referred to as Friends trav- 
 elling in the ministry, in the epistles hereafter quoted, and this 
 inference appears confirmed by the statement in the epistle of 
 1682, that "one of the prisoners.at Algiers has a public tes- 
 timony among them." But they were earnest, devout, con- 
 sistent Friends, and their sad condition deeply aifected their 
 fellow-members, who seem to have left nothing undone that 
 could be done to effect their release. 
 
 Among those who were taken captive by corsairs, and whose 
 history has become well known to the Society, was Thomas 
 Lurting, then mate of a ship whose master was also a Friend, 
 and who, having been captured by the Algerines, so triumphed 
 over their captors that, without, on their part, shedding blood, 
 they recaptured the vessel, and, with a magnanimity unpre- 
 cedented, landed the Turks (as they were called) on their own 
 shores, and then, with continued safety, sailed away to their 
 own homes. 
 
 Sewell, in his " History of the People called Quakers," states 
 that several years after this occurrence: 
 
 George Fox wrote a book to the grand sultan, and the king 
 at Algiers, wherein he laid before them their indecent beha- 
 vior and unreasonable dealings, showing them from their Al- 
 coran, that Mahomet had given them other directions. To this 
 he added a succinct narrative of what hath been related here 
 (of Thomas Lurting) . . and how the Turks were set at 
 liberty without being made slaves; by which the Mahometans 
 might see what kind of Christians the Quakers were, viz: such 
 as showed effectually that they loved their enemies, according 
 to the doctrine of their supreme lawgiver, Christ. 
 
 In the epistle of the Yearly Meeting begun and held in Lon- 
 don, the fifth of Fourth Month, 1682 (the fifth epistle issued), 
 appears the following: 
 
 Finally, dear Friends, we have great cause to magnify the 
 
SOCIETY OP FRIENDS. 377 
 
 name of the Lord our God for this blessed opportunity . . 
 being greatly comforted and refreshed in the many good ac- 
 counts and lively testimonies given by Friends ... As 
 also of a new meeting even among the captives in Algiers, 
 where one Friend has a public testimony among them. Again, 
 in that of 1683, " Here were some tender Friends from Dant- 
 zick, Frizeland, Holland, Norway, Scotland and some from 
 America. And we understand that Friends keep up their 
 meetings in Algiers and Turkey." 
 
 1684. — An account being given by a meeting here ordered 
 to inspect the accounts of Friends that are captives at Al- 
 giers, etc., intimating that what was charitably contributed 
 formerly towards their redemption and left for that service, 
 is in a great measure expended for the redemption of many, 
 and the rest thereof is well nigh engaged for the redemption 
 of several Friends more, that have remained captives; some 
 whereof have indeed been under extreme hardships, as violent 
 beating and other cruelties by their patroones. These things 
 tenderly considered, a collection for their redemption was pro- 
 posed, and unanimously agreed upon by this meeting, that the 
 same should be and hereby is recommended to the Quarterly 
 Meetings of Friends in their respective counties throughout 
 England and Wales, and that the same be and hereby is recom- 
 mended to Friends in Ireland, Scotland and Jamaica, to afford 
 their Christian and friendly assistance in contributing to the 
 same service. 
 
 Epistle 1689. — Our Friends who are captives at Mequinez do 
 remain as before; only some are come down to Sally, and have 
 liberty to go about the town under security for their true im- 
 prisonment. Great endeavors have been used for their re- 
 demption. 
 
 1690. — And as concerning our Friends at Mequinez and Sally, 
 endeavors have not been wanting to obtain their redemption; 
 but as yet it cannot be effected. We hear from them that 
 they are well, and desire their loves might be communicated 
 to Friends in their native land. 
 
 1691. — Divers good epistles were read in this meeting from 
 foreign parts — Ireland, Scotland, .... and two from 
 
378 INCIDENTS CONCERNING THE 
 
 Friends, captives at Mequinez, in Barbary, under the emperor 
 of Morocco. There yet remain nine English Friends captives 
 at Mequinez, and three at Murbray; who received 'the Truth 
 there (it being three or four days' journey distant), who cor- 
 respond with each other by letters. One Friend (to wit, Joseph 
 Wasey), being lately redeemed and newly come over, gave a 
 large account to this meeting of their miserable hard usage in 
 captivity; having no lodging but under arches, in deep places 
 on the cold ground, winter and summer; only water for drink, 
 and no bread allowed them by the king but of old rotten, stink- 
 ing barley; and no clothes but a frock once in two years; and 
 forced to hard labor, except three days in the year, and more 
 especially on the Sixth-day of the week (which is their day of 
 worship) they are compelled to carry heavy burdens on their 
 heads, running from sun-rising to sun-setting, with brutish 
 black boys following them with whips and stripes at their 
 pleasure. 
 
 Many of the other captives perish and die through their ex- 
 treme hardships and want of food to sustain them; as in all 
 likelihood Friends there had, if Friends and their relatives here 
 had not sent them some relief; seven pence a month formerly 
 allowed them by the king being now taken from them. Their 
 sufferings are lamentable: yet the Lord's power has wonder- 
 fully preserved them, and greatly restrained the fury and cru- 
 elty of that emperor towards poor Friends there; in whose be- 
 half the said Joseph Wasey did, by an interpreter, speak to the 
 said emperor, giving him an account of their innocent con- 
 versation and religion — which he heard with moderation^ 
 though he often kills men in cold blood for his pleasure. Joseph 
 Wasey also signified that Friends' daytime being taken up with 
 hard servitude, they are necessitated to keep their meetings 
 in the night seasons to wait on God. The aforesaid captive 
 Friends were very thankful for the relief sent from hence, 
 which was very refreshing to them. 
 
 1692. — Several letters from Friends who still remain in 
 their long captivity in Mequinez, to divers Friends here, were 
 read; intimating the state of things with them, and that they 
 received our epistles from our last Yearly Meeting; and ac- 
 knowledged Friends' love and diligence here in laboring for 
 
SOCIETY OP FRIENDS. 379 
 
 their ransom. And that since the last Yearly Meeting the Lord 
 hath delivered three of them, by death, out of their great mis- 
 ery and servitude, who ended their days in great content and 
 peace. Their names are John Bound, Richard Nevet and 
 Thomas Harrall. The distressed case of the remainder of them 
 (as -last year signified), is still before Friends, and divers are 
 engaged in the love of God to use their endeavors for their 
 ransom. 
 
 1693. — The Friends yet remaining captives at Mequinez are 
 still held under great severities and hardships by that cruel 
 tyrannical task-master, who is yet suffered cruelly to punish, 
 wound and kill poor captives, at his pleasure. And all possible 
 care of their redemption and relief is by this meeting still re- 
 commended to the Meeting for Sufferings to continue their en- 
 deavors for the effecting thereof. 
 
 1697. — At Barbary there remain several captives, most of 
 whom are such that received the Truth in the time of their 
 captivity; the ransom of whom could not hitherto be obtained, 
 although great endeavors have been used for it; but further 
 endeavors are intended to be used as opportunity presents. 
 
 1698. — We . . . understand that divers of our Friends 
 who were captives at Mequinez, and suffered great hardships 
 there, are dead. And there yet remain five, for whose ransom 
 great endeavors have been used, but it is not yet effected. 
 
 1699. — Earnest endeavors have again lately been used for 
 the liberty of our Friends, captives in Barbary, though not as 
 yet obtained: and there being at this time negotiations on foot 
 for the redemption of all the English there; and though the 
 persons in Barbary employed therein by Friends, do wait some- 
 time to see the effect of that, yet we shall continue our farther 
 endeavors for their discharge. And in the meantime have and 
 do take care to send them supplies for food; they having little 
 allowance in that country of anything to support their bodies 
 under the great severities of labor, and undeserved stripes that 
 captives often endure. Also farther direction by this meeting 
 is given in their behalf. 
 
 1700. — Friends' care is also continued for the redemption 
 of our Friends that are captives in Barbary ; and (as was hoped), 
 the king has now agreed for the ransom of all the English cap- 
 
380 INCIDENTS CONCERNING THE 
 
 tives there; and agents are arrived from thence in order to 
 receive the said ransom. And although now as heretofore, 
 Friends have acquainted the Government that they intend to 
 redeem our Friends at our own charge, nevertheless Friends 
 are so far willing to encourage a public collection for the said 
 service that, when the collectors shall come with the briefs 
 to Friends' houses, we hope Friends will be inclined to extend 
 their charity, in common with their neighbors, toward the re- 
 demption of the other English captives. 
 
 1701. — The Friends that are in captivity in Barbary are duly 
 taken care of by Friends. And their ransom having been agreed 
 for some time, it is hoped will be shortly effected. One young 
 man has been convinced there lately. 
 
 1702. — And whereas we formerly gave you some account 
 of the hopes Friends had, and endeavors used, for the re- 
 demption of Friends, captives in Barbary, we now let you know 
 that John King, Richard Robertson, Thomas Walkedon, Rob- 
 ert Finley, James Burgoine, Joseph Bigland (being all of our 
 Friends who remained alive in that long and sore captivity), 
 have been this year redeemed; whose ransom hath cost Friends 
 upwards of four hundred and eighty pounds, including one 
 George Palmer, a Friend's son, of Pennsylvania, recommened 
 from thence; towards whose ransom they also did contribute. 
 Divers of which redeemed Friends have tenderly and gratefully 
 acknowledged Friends' loye and care of them. 
 
 Thus, after a care of more than twenty years, the last of 
 these poor people were restored to their homes, and the tender 
 concern of the Yearly Meeting was rewarded. 
 
 The case of Lucy Chopping is an interesting illustration of 
 the manner in which the Lord leads his devoted servants into 
 services which, however humble in themselves, if performed 
 at his requiring, are accepted with Him. She was born in the 
 early part of the seventeenth century, and became convinced 
 of the Truth as held by the. Society of Friends. During the 
 persecution of Friends, Lucy Chopping found it her concern 
 to visit them in prison, and accordingly she went from jail to 
 
SOCIETY OP FRIENDS. 381 
 
 jail, doing for them such service in mending and making their 
 clothes, as they needed; and many parents being shut up far 
 from their homes, she would also go and visit their families 
 and children. She spent many years in this line of service, 
 which was very acceptable to those who could not obtain lib- 
 erty to visit their families themselves. Great was her labor 
 of love, in that she did it freely, although she travelled on 
 foot; besides which she frequently attended the Yearly Meet- 
 ing when it was established. 
 
 She was married to John Chopping, of Stebbing, probably 
 after reaching the meridian of life, with whom she lived but 
 two years, and survived him about twenty-eight years. Through 
 obedience and faithfulness to her Lord and Master, she grew in 
 the Truth, and was a mother in Israel, of a good understanding, 
 a visitor of those who were afflicted in body or mind, to whom 
 she often administered a word of comfort or advice. Young 
 convinced Friends, she exhorted earnestly to be faithful; and 
 when any grew careless, her tender solicitude for their re- 
 covery led her to labor with them, and often to so good effect, 
 as to reach the witness of Truth in their hearts. About two 
 weeks before her death, she walked six miles to a meeting, in 
 order to visit a woman, who being overcome with the cares of 
 the world, neglected meetings; whom she warned of her dan- 
 ger, and who became more careful afterwards in performing 
 her duty. 
 
 The next day she was taken ill, and expressed herself thus: 
 
 I cannot say that what I feared, is come upon me; but that 
 which I have long desired; for I am very ill, and do think it 
 will be my end. But it will be well with me; I shall go to my 
 mansion which is prepared for me, and all the faithful follow- 
 ers of the Lamb; and I have nothing to do but to die. The 
 Lord has been with me even as with Jacob, and [when] I knew 
 it not; and blessed be his name, He has been with me and 
 
382 INCIDENTS CONCERNING THE 
 
 made known the way of life and salvation to me, and preserved 
 me through many hard exercises, and deep aflftictions, and sor- 
 rowful travails in spirit. He has been with me through my 
 pilgrimage, and kept me safe through many long journeys, in 
 which I have walked many hundred miles, to serve my friends 
 in the Truth, and for the Truth's sake, and mostly alone; and 
 the Lord has preserved me, so that none were suffered to do 
 me any harm; for which I have often been humbly thankful; 
 and now I feel peace, and shall in a little time rest with Him 
 in everlasting joy and peace. 
 
 CHAPTER Xn. 
 
 PERSECUTION. 
 
 William Leddra. 
 
 We have not much information respecting this faithful man 
 and martyr for the Truth, before his appearance in New Eng- 
 land in the year 1658. It appears that he was an inhabitant 
 of the Island of Barbadoes, and was convinced of the princi- 
 ples of Truth as held by Friends. In the year mentioned he 
 went to New England in obedience, as he believed, to the call 
 of his Divine Master, where he was soon arrested, and with 
 his companion William Brend, taken to Salem, in Massachu- 
 setts. 
 
 The magistrates of this place asked them if they were Qua- 
 kers; and being told they were so called in scorn, they charg- 
 ed them with denying that Christ who died at Jerusalem, and 
 also the Holy Scriptures. These false accusations they boldly 
 contradicted, declaring they owned no other Lord Jesus Christ 
 but He who suffered at Jerusalem, and that they owned the 
 
SOCIETY OF FRIENDS. 383 
 
 Holy Scriptures. They were, however, sent to the house of 
 correction, and at length removed to Boston and again im- 
 prisoned, with orders that they should work. Being unwilling 
 to comply with this unrighteous demand, they were kept five 
 days without food, and then whipped with a three-corded lash. 
 
 After the infliction of this barbarous punishment, William 
 Leddra was banished from Boston on pain of death; but be- 
 lieving it his duty to return thither, he was thrust into an open 
 jail, where he was kept during an extremely cold winter, chain- 
 ed to a log of wood. Here his hardships and sufferings were 
 so great, that it seemed as if his persecutors designed to de- 
 stroy him; but he was supported through them all, and on the 
 ninth of First Month, 1660-1, was brought before the Court 
 of Assistants, with his chain and log at his feet; On being 
 told that he had incurred the penalty of death, he meekly ask- 
 ed what evil he had done? He was answered that he owned 
 the Quakers who had been hung, and refused to put off his 
 hat in court, and said " thee " and " thou." 
 
 Finding that his persecutors were resolved if possible to 
 take his life, he appealed to the laws of England for his trial, 
 saying, that if found guilty by those laws, he refused not to 
 die. But the court overruled his appeal, and endeavored' to 
 persuade him to renounce his religion and embrace that estab- 
 lished by law. He, on the contrary, felt conscientiously bound 
 to testify against a religion which would countenance men in 
 cruelly persecuting and putting persons to death, because they 
 dare not embrace it; and looking upon those who were thus 
 seeking his life, he exclaimed, " What! join with such mur- 
 derers as you are? Then let every man that meets me, say, 
 ' Lo this is the man that hath forsaken the God of his salva- 
 tion.'" Sentence of death was passed upon him, and the 
 fourteenth of the same month fixed for its execution. 
 
 During the interval which elapsed before the wicked sen- 
 
384 INCIDENTS CONCERNING THE 
 
 tence was carried into effect, this devoted Christian was cheer- 
 ed and sustained by living faith, and filled with a holy magna- 
 nimity which raised him above the fear of death. 
 
 On the morning when this servant of the Lord Jesus sealed 
 his testimony with his blood, the governor came to the prison 
 with a military guard; William Leddra's irons were knocked 
 off, and taking a solemn leave of his fellow prisoners, he went 
 forth cheerfully to meet death. The guard surrounded him 
 in order to prevent any of his friends from speaking to him; 
 and when they reached the appointed place, he took an af- 
 fectionate leave of his friend Edward Wharton, saying: "All 
 that will be Christ's disciples must take up his cross." Then 
 taking his stand where the guard directed him, he address- 
 ed the people thus: "For bearing my testimony to the Lord 
 against the deceivers and deceived, am I brought here to 
 suffer." When the executioner was putting the halter about 
 his neck, he calmly said: " I commend my righteous cause unto 
 thee, 0, God," and as he was turned off, he cried out, " Lord 
 Jesus receive my spirit!" 
 
 Thus did this innocent martyr lay down his life cheerfully, 
 and patiently suffer for the name and testimony of his Lord 
 and Saviour. 
 
 It was in the Seventh Month, 1656, scarcely nine years after 
 George Fox commenced his public labors as a minister, that 
 Mary Fisher and Ann Austin arrived in the harbor of Boston. 
 They appear to have been among the first Friends, to carry 
 into execution a determination to find new homes in the west. 
 
 The reception that these unpretending, plain. Christian 
 hearted women met with from the authorities and people of 
 Boston, is indeed marvellous, when we consider there did not 
 exist at that time any law in the Province against Friends. 
 By order of the deputy-governor, officers were sent aboard of 
 the vessel, who searched their trunks, took away their books. 
 
SOCIETY OF FRIENDS. 385 
 
 numbering about a hundred, and carried them ashore, where 
 by order of the council, they were burnt in the public market. 
 
 Afterward the Friends were brought on shore and commit- 
 ted to prison as Quakers, upon this proof only that one of them, 
 in speaking to an officer, had said thee instead of you. A fine 
 of five pounds was at once laid upon any one who should have 
 communication with them, even by a word through the win- 
 dow of their small apartment. Pens, ink and paper were taken 
 from them, no light was allowed them in the night season, and 
 they were even stripped, under the pretence of discovering 
 whether they were witches; and in this search it is stated 
 they were so barbarously used that modesty forbids to men- 
 tion it. Provision was denied them, and their starvation be- 
 ing threatened, the heart of one was moved to pity by their 
 helpless condition, and he purchased and supplied them with 
 what they needed. At the end of five weeks they were placed 
 in charge of the master of a vessel, who was put under bonds 
 for one hundred pounds, to return them to England, and their 
 beds and Bibles were retained by the Jailor for his fees. 
 
 In about a month after, eight more Friends arrived, who 
 were imprisoned also, and sent back to England in the same 
 vessel they came out in, the captain being required to return 
 them at his own cost, being kept in close confinement himself 
 until he undertook to do so. These unoffending people were 
 in prison about eleven weeks. 
 
 Soon after, a decree was made prohibiting all masters of 
 vessels from bringing any Friends into that jurisdiction, and 
 themselves from coming in on penalty of the house of correc- 
 tion. When this law was published, the godly hearted man 
 (who interceded to rescue from starvation, the Friends who 
 were first imprisoned), whose name was Nicholas Upsal, pro- 
 tested against the iniquity of such proceedings; warning them 
 to take heed that they were not found fighting against God. 
 25 
 
386 INCIDENTS CONCERNING THE 
 
 He is represented to have been a member of the church whose 
 influence conducted these proceedings; to have been a man of 
 unblamable conversation ; yet he was heavily fined and impris- 
 oned, and afterwards banished and sent out of the Province- 
 in the winter season, though an old and feeble man, and unfit- 
 ted to bear the exposure. 
 
 In 1657, Mary Dyer, from Rhode Island, who was one of 
 the four who suffered death at Boston in token of their faith- 
 fulness, came into that vicinity; and Anne Burden, a widow,, 
 whose business was to collect certain debts, arrived from Eng- 
 land. They were both confined in prison — the latter about 
 three months — and then sent back to her home, and not per- 
 mitted to take with her goods to the value of about thirty 
 pounds, which had been collected for her from some of her 
 creditors, by a few persons, who became interested in her tried 
 situation. Mary was compelled to return to Rhode Island, and 
 the person who gave her a safe conduct, was obliged to enter 
 into heavy bonds not to lodge her in any town of the colony, 
 nor to permit any to speak with her on the way. Anne Bur- 
 den's case appears to have been one of great hardship. She 
 left behind a number of fatherless children, needing relief, 
 and had made a long, expensive and perilous voyage. Her 
 errand was of a business kind, under the pressure of need in 
 her own home, and when at the very door of those, whom it 
 was her business to see, she was driven out of the country and 
 obliged to abandon her peaceful undertaking. 
 
 The violence of persecution did not deter Friends from com- 
 ing into the colony, or from following out whatever course the 
 mind of Truth presented. Some were commanded to go and 
 warn the people of the consequences of their hardness and dis- 
 obedience, as the Lord entrusted Jonah with a message of 
 warning to the inhabitants of Nineveh, on account of their 
 great pride, luxury, and ungodliness. And when it became 
 
SOCIETY OP FRIENDS. 387 
 
 no longer possible for Friends to take passage direct for Bos- 
 ton, because of the penalties imposed on the masters and own- 
 ers of vessels, for receiving them on board, Friends sailed for 
 other points on the coast and found their way overland; at that 
 time an uncultivated region, densely wooded, with few or no 
 laid out roads; inhabited by Indians, and overrun with wild 
 beasts. 
 
 In the Fifth Month of 1658, William Brend came to Massa- 
 chusetts. He was most barbarously treated, neck and heels 
 chained together for sixteen hours, kept five days without food 
 and cruelly beaten. 
 
 Three other Quakers, who came in the same year, had their 
 right ears cut off by the executioner. A law was passed con- 
 demning to death those Friends who should return after ban- 
 ishment. 
 
 There were many upright-hearted men and women who ab- 
 horred those exhibitions of religious hate. These instances of 
 cruelty were made instrumental in the Lord's hands in awak- 
 ening the consciences of many. 
 
 William Robinson, a merchant of London, Marmaduke Stev- 
 enson, Mary Dyer, who had returned to the colony, and Nicho- 
 las Davis, arrived at Boston in the Ninth Month, 1659. They 
 were thrown into prison, and by order of the court and coun- 
 cil of assistants, were sentenced to banishment, and suffer 
 death ; but William Robinson being regarded as a public teacher 
 of the doctrines so bitterly misrepresented and denounced in 
 the preamble to the law, he was condemned to be also severely 
 whipped, " and the constable was commanded to find an able 
 man to do it." It is stated he was brought into the open street 
 and stripped, and his hands placed through the holes of the 
 carriage of a large gun, where he was held, while the execu- 
 tioner gave him twenty stripes with a three-corded whip. It 
 appears Mary Dyer and Nicholas Davis submitted to the decree 
 
388 INCIDENTS CONCERNING THE 
 
 of the court, but William Robinson and Marmaduke Stevenson 
 though they left Boston, were not free in their minds to leave 
 the colony, but feeling a duty devolving upon them to build 
 up others in the same faith, went to Salem, where they were 
 soon arrested, and returned to Boston prison. In the follow- 
 ing month Mary returned also, and was taken into custody. 
 There were now three Friends in the hands of the authorities 
 who, by the tenns of the law, were worthy of death. 
 
 On the twentieth of Tenth Month they were brought into 
 court, where governor Endicott and others were assembled. 
 Being called to the bar, Endicott commanded the keeper to pull 
 off their hats; and with very little ceremony he directed them 
 to " Give ear, and hearken to your sentence of death." Wil- 
 liam Robinson then desired to be permitted to read a paper, 
 in which the reasons were given why he had not conformed to 
 the order of the court; but the governor would not suffer it 
 to be read, and replied: " You shall not read it, nor will the 
 court hear it read." William Sewel writes: he had written 
 this paper the day before, and a part of the contents were, 
 that he being in Rhode Island, the Lord had commanded him 
 to go to Boston, and to lay down his life there. That he also 
 felt an assurance his soul would enter into everlasting peace, 
 and eternal rest: that he durst not but obey; believing it be- 
 came him as a child, to show obedience to the Lord, without 
 any unwillingness: and that now with sincerity of heart he 
 could say, Blessed be the Lord, the God of my life, who hath 
 called me hereunto, and counted me worthy to testify against 
 wicked and unjust men. 
 
 The sentence of death was now pronounced, and William 
 Robinson was remanded to his cell. Marmaduke Stevenson 
 was then called, and a like sentence read to him. An oppor- 
 tunity being now given Marmaduke Stevenson to speak, he made 
 the following solemn declaration in the presence of some of 
 
SOCIETY OF FRIENDS. 389 
 
 the principal rulers of the province, " Give ear, ye magis- 
 trates, and all who are guilty; for this the Lord hath said con- 
 cerning you, and will perform his word upon you, that the 
 same day ye put his servants to death, shall the day of your 
 visitation pass over your heads and you shall be cursed for- 
 evermore. The mouth of the Lord of hosts hath spoken it. 
 Therefore in love to you all, I exhort you to take warning be- 
 fore it be too late, that so the curse may be removed. For 
 assuredly, if you put us to death, you will bring innocent blood 
 upon your own heads, and swift destruction will come upon 
 you." He was then returned to prison. Mary was now called; 
 after receiving her sentence of death from Endicott she meekly 
 responded: " The will of the Lord be done." As the marshal 
 returned her to prison, she was heard often by the way utter- 
 ing words of praise to the Lord. 
 
 After being retained in prison about a week, they were led 
 out to the place of execution on the day appointed, the twenty- 
 seventh day of the Tenth Month, under an escort of two hun- 
 dred armed men, besides many horsemen. These Friends as 
 they passed along on their way to the gallows, several times 
 attempted to speak, but the drums were beaten, and their 
 voices seldom heard. It is stated, glorious signs of heavenly 
 joy and gladness were beheld in their faces, as they walked 
 hand in hand. Mary was heard to say: " No eye can see, no 
 ear can hear, no tongue can utter, and no heart can under- 
 stand the sweet incomes, and the refreshings of the spirit of 
 the Lord, which now I feel." Great was their cheerfulness, 
 going as if to a wedding-feast; and rejoicing that they were 
 accounted worthy to suffer for his blessed name. As they 
 came to the place where their lives were to be offered up, they 
 took leave of each other with tender embraces. Then William 
 Robinson went cheerfully up to the platform, and turning to 
 the people, he thus addressed them: " This is the day of your 
 
390 INCIDENTS CONCERNING THE 
 
 visitation, wherein the Lord hath visited you; this is the day 
 the Lord is risen in his mighty power, to be avenged on all his 
 adversaries." He also desired the spectators to mind the light 
 that was in them; to wit, the light of Christ, of which he tes- 
 tified, and was now about to seal it with his blood. This so in- 
 censed the envious priest, that he said: "Hold thy tongue." 
 His person, and the rope, being now adjusted, he used these 
 last words: " I suffer for Christ, in whom I live, and for whom 
 I die." He was then launched into eternity. Marmaduke 
 Stevenson with a few solemn parting words, immediately fol- 
 lowed his companion to the same triumphant end. 
 
 Mary seeing her friends dead before her, also stepped up 
 the ladder without hesitation, and just as the bloody work was 
 about to be enacted in her case, a reprieve was handed the 
 oflBcer. She was ordered to come down, but she whose mind 
 was already as it were in heaven, stood still, saying, " she was 
 there willing to suffer as her brethren had, unless they would 
 annul their wicked law." This favor was obtained at the in- 
 tercession of her son. 
 
 The execution of William Robinson and Marmaduke Steven- 
 son, causing much uneasiness among many of the people, it 
 was deemed best to send Mary out of the Province. She was 
 accordingly carried on horseback into Rhode Island. Not long 
 after we find her in Long Island, where she spent most of the 
 following winter: but having returned to her home, she was 
 moved of the Lord to return to Boston, where she arrived the 
 twenty-first of Third Month, 1660. On the thirty-first, she 
 was apprehended, and brought before governor Endicott. Be- 
 ing identified as the same person that was sentenced at the 
 last general court, she was ordered to go to prison, and to 
 be taken to the place of execution the following day at nine 
 o'clock. 
 
 On coming to the gallows she was desired to retract, but her 
 
SOCIETY OF PKIENDS. 391 
 
 blessed Lord did not forsake her, and her righteous courage 
 did not fail. Her words were: " I came to do the will of my 
 Fathep, and in obedience to his will, I stand even unto death." 
 She was desired to have the elders present pray for her, by 
 some one or more of the people ; to which she answered :" I de- 
 sire the prayers of all the people of God: the elders I do not 
 know." 
 
 When the knowledge of these shocking deeds reached Eng- 
 land, Friends there made earnest representations to the king, 
 Charles the Second, who granted them a mandate to the au- 
 thorities at Boston, to restrain them from further proceedings 
 of the kind. Friends chartered a vessel with very little delay, 
 and sent it over by one of their number. 
 
 The late John G. Whittier wrote a poem under the title of 
 " The King's Missive," describing its reception. Its historical 
 accuracy having been questioned by George B. Ellis in some 
 remarks before the Massachusetts Historical Society, Whittier 
 wrote a reply to his criticisms, which follows. It has frequently 
 been the case that attempts have been made to defend the 
 reputation of the New England Puritans, by casting asper- 
 sions on the character of the early Friends. In "Knicker- 
 bocker's Magazine " for Eighth Month, 1843, there was pub- 
 lished an article, the result of "close historical scrutiny," 
 written by the late Nathan Kite, which is clear and conclusive 
 on this subject. It may be found in vol. xvi, page 366 of " The 
 Friend." 
 
 "THE KING'S MISSIVE, 1661." 
 
 J. G. WHITTIER. 
 
 Under the great hill sloping bare 
 
 To cove and meadow and common lot. 
 In his council chamber and oaken chair, 
 Sat the worshipful governor Endicott. 
 A grave, strong man who tcnew no peer 
 .In the pilgrim land where he ruled in fear 
 Of God, not man, and for good or ill 
 Held his trust with an iron will. 
 
392 INCIDENTS CONCERNING THE 
 
 He had shorn with his sword the cross from out 
 
 The flag, and cloven the May pole down, 
 Harried the heathen round about. 
 
 And whipped the Quakers from town to town. 
 Earnest and honest, a man at need 
 To burn like a torch for his own harsh creed, 
 He kept with the flaming brand of his zeal 
 The gate of the holy commonweal. 
 
 His brow was clouded, his eye was stern. 
 With a look of mingled sorrow and wrath : 
 " Woe's me !" he murmured, " at every turn 
 The pestilent Quakers are in my path ! 
 Some we have scourged, and banished some, 
 Some hanged, more doomed, and still they come, 
 Fast as the tide of yon bay sets in. 
 Sowing their heresy's seed of sin. 
 
 " Did we count on this? Did we leave behind 
 The graves of our kin, the comfort and ease 
 Of our English hearths and homes to find 
 
 Troublers of Israel such as these? 
 Shall 1 spare? Shall 1 pity them ? God forbid ! 
 1 will do as the prophet to Agag did : 
 They come to poison the wells of the word, 
 1 will hew them to pieces before the Lord !" 
 
 The door swung open, and Rawson, the clerk, 
 
 Entered, and whispered under breath, 
 
 " There waits below for the hangman's work 
 
 A fellow banished on pain of death — 
 
 Shattuck, of Salem, unhealed of the whip, 
 
 Brought over in Master Goldsmith's ship. 
 
 At anchor here in a Christian port. 
 
 With freight of the devil and all his sort!" 
 
 Twice and thrice on his chamber floor 
 Striding fiercely from wall to wall, 
 " The Lord do so to me and more," 
 
 The Governor cried, " if I hang not all! 
 Bring hither the Quaker." Calm, sedate, 
 With the look of a man at ease with fate. 
 Into that presence grim and dread 
 Came Samuel Shattuck, with hat on head. 
 
 " Off with the knave's hat !" An angry hand 
 Smote down the offence ; but the wearer said, 
 With a quiet smile, " By the king's command 
 1 bear his message and stand in his stead." 
 In the Governor's hand a missive he laid. 
 With the royal arms on its seal displayed ; 
 And the proud man spake, as he gazed thereat. 
 Uncovering, "Give Mr. Shattuck his hat." 
 
SOCIETY OP FRIENDS. 393 
 
 He turned to the Quaker, bowing low : 
 " The king commandeth your friends' release. 
 
 Doubt not he shall be obeyed, although 
 To his subjects' sorrow and sin's increase. 
 
 What he here enjoineth, John Endicott, 
 
 His loyal servant questioneth not, 
 
 You are free I God grant the spirit you own 
 
 May take you from us to parts unknown." 
 
 So the door of the jail was open cast. 
 
 And like Daniel out of the lion's den 
 Tender youth and girlhood passed, 
 
 With age-bowed women and grey-locked men. 
 And the voice of one appointed to die 
 Was lifted in praise and thanks on high, 
 And the little maid from New Netherlands 
 Kissed in her joy, the doomed man's hands. 
 
 And one, whose call was to minister 
 
 To' the souls in prison, beside him went. 
 An ancient woman, bearing with her 
 
 The linen shroud for his burial meant. 
 For she, not counting her own life dear. 
 In the strength of a love that cast out fear. 
 Had watched and served where her brethren died, 
 Like those who waited the cross beside. 
 
 One moment they paused on their way to look 
 On the martyr graves by the common side. 
 
 And much-scourged Wharton of Salem took 
 
 His burden of prophecy up and cried — 
 ' Rest, souls of the valiant ! Not in vain 
 
 Have ye borne the JWaster's cross of pain ; 
 
 Ye have fought the fight, ye are victors crowned. 
 
 With a fourfold chain ye have satan bound I" 
 
 The autumn haze lay soft and still 
 
 On wood and meadow and upland farms ; 
 On the brow of Snow hill the great windmill 
 
 Slowly and lazily swung its arms : 
 Broad in the sunshine stretched away, 
 With its capes and islands, the turquoise bay ; 
 And over water and dusk of pines 
 Blue hills lifted their faint outlines. 
 
 The topaz leaves of the walnut glowed, 
 
 The sumach added its crimson fleck, 
 And double in air and water showed 
 
 The tinted maples along the neck ; 
 
394 INCIDENTS CONCERNING THE 
 
 Through frost-flower clusters of pale star-mist, 
 And gentian fringes of amethyst, 
 And royal plumes of the golden-rod. 
 The grazing cattle on Gentry trod. 
 
 But as they who see not, the Quakers saw 
 
 The world about them : they only thought 
 With deep thanksgiving and pious awe 
 
 Of the great defliverance God had wrought. 
 Through lane and alley the gazing town 
 Noisily follow them up and down : 
 Some with scoffing and brutal jeer, 
 Some with pity and words of cheer. 
 
 One brave voice rose above the din, 
 Upsal, grey with his length of days. 
 
 Cried from the door of his Red lion inn — 
 " Men of Boston, give God the praise ! 
 
 No more shall innocent blood call down 
 
 The bolts of wrath on your guilty town. 
 
 The freedom of worship, dear to you. 
 
 Is dear to all, and to all is due. 
 
 " I see the vision of days to come. 
 
 When your beautiful city of the bay 
 Shall be Christian liberty's chosen home. 
 
 And none shall his neighbor's rights gainsay. 
 The varying notes of worship shall blend 
 And as one great prayer to God ascend. 
 And hands of mutual charity raise 
 Walls of salvation and gates of praise." 
 
 So passed the Quakers through Boston town. 
 
 Whose painful ministers sighed to see 
 The walls of their sheep-fold falling down. 
 
 And wolves of heresy prowling free, 
 But the years went on, and brought no wrong ; 
 With milder counsels the State grew strong. 
 As outward letter and inward light 
 Kept the balance of truth aright. 
 
 The Puritan spirit perishing not 
 
 To Concord's yeomen the signal sent. 
 And spake in the voice of the cannon-shot 
 
 That severed the chains of a continent. 
 With its gentler mission of peace and good-will 
 The thought of the Quaker is living still, 
 And the freedom of soul he prophesied 
 Is Gospel and law where its martyrs died. 
 
SOCIETY OF PKIENDS. 395 
 
 John G. Whittier's Reply to George E. Ellis. 
 
 A friend has called my attention to a paper read by doctor 
 Ellis before the Massachusetts Historical Society, upon the per- 
 secution of the Friends in New England of the seventeenth cen- 
 tury, in which my poetic version of an incident of that period 
 — " The King's Missive " to governor Endicott, is criticised. It 
 is not easy in a poem of the kind referred to, to be strictly ac- 
 curate in every detail, but I think the ballad has preserved 
 with tolerable correctness the spirit, tone and color of the in- 
 cident, and its time. At least such was my intention. Cer- 
 tainly I did not profess to hold up that reprobate monarch, 
 Charles II., as a consistent friend of toleration, or of any other 
 Christian virtue. The Quakers of his time knew him too well 
 to attribute his actions to any other than selfish motives. They 
 were never deceived by his professions of liberality, as Baxter 
 and his friend " old Mr. Ash" were, when they wept for very 
 joy over his gracious words and promises. They sought to 
 obtain from him some relief from their sufferings, and did so 
 in a few instances, when it suited his caprice, or when the per- 
 secutors complained of happened to be Puritans. 
 
 The letter of the king commanded that further proceedings 
 against the imprisoned Friends should be stayed, and that they 
 should be sent to England for trial. To this Governor Endicott 
 promised implicit obedience. The prisoners were released 
 from the jail, and they and their friends outside were, for 
 the first time, permitted to meet together in Boston and praise 
 God for their deliverance. That the persecution did not cease 
 is true. But ever after, the hunted Quakers breathed more 
 freely, and felt that the end of the long night of tribulation 
 was near. 
 
 That the prisoners were not sent to England was probably 
 due to the fears of the Governor and his advisers that their 
 doings would not bear a legal investigation. The only way of 
 evading the king's requisition was to have no prisoners in the 
 jail! Drake's History of Boston, page 357, says: " An order 
 was issued for the discharge of the Quakers then in prison. 
 William Salter was the prison-keeper. There were, a little 
 
396 INCIDENTS CONCERNING THE 
 
 previous to this, twenty-eight persons lying in Boston jail, one 
 of whom, Wenlock Christison, was under sentence of death." 
 
 In Bryant and Gay's History of the United States, vol. 2, 
 page 197, it is stated that " William Salter, keeper of Boston 
 jail, was at once ordered to release and discharge all the Qua- 
 kers in his custody." In the Journal of George Fox it is said, 
 in relation to this matter, that " The passengers in the ship 
 and the Friends in the town met together, and offered up praise 
 and thanksgiving to God, who had so wonderfully delivered 
 them out of the teeth of the devourer;" and that, while they 
 were thus met, " In came a poor Friend, who, being sentenced 
 by their bloody law to die, had lain some time in irons, expect- 
 ing execution." Dr. Evans, in his carefully compiled "His- 
 tory of Friends in the Seventeenth Century," says: " The coun- 
 cil issued an order to the keeper of the prison to set at liberty 
 all the Quakers then in confinement." Page 250. 
 
 I think it will be seen that there was " a general jail deliv- 
 ery" in consequence of the king's demand; that the Friends 
 met together and thanked God for their deliverance, and that 
 " one appointed to die," and who had lain in irons expecting 
 death, was with them. It has been said that Wenlock Chris- 
 tison was released before Shattuck's arrival, in consequence 
 of his " recantation." He recanted nothing. He stated only 
 that he found a freedom in his mind to depart out of the juris- 
 diction, and that he did not know as he should ever come back. 
 Mary Dyer left the colony under the same circumstances, and 
 after a time felt herself called upon to return. It seems more 
 than probable that Christison was not set at liberty until after 
 the arrival of the king's message, for he would not have been 
 permitted to remain in Boston one hour after liberation, and 
 it appears that he was with the little company who met to- 
 gether in praise and thanksgiving. 
 
 It is true, and for the credit of human nature it should be 
 stated, that the cruel enactments for whipping, branding, sell- 
 ing into slavery, and death on the gallows, were distasteful to 
 a CMisiderable minority of the people of New England. - Gov- 
 ernor Winthrop, of Connecticut, remonstrated against the 
 course of the Massachusetts authorities, as did also Salton- 
 stall and Pike among the magistrates of the colony. But 
 
SOCIETY OF FRIENDS. 397 
 
 there is no evidence that the clergy, who were the instigators 
 of these laws, faltered for a moment in their determination to 
 enforce them, so far as their iniluence could be exerted upon 
 the magistracy. Endicott, Bellingham and Bradstreet needed 
 no stimulus from them. There is not the slightest evidence 
 that these men had abated one jot or tittle of their fixed de- 
 termination to crush out and exterminate every germ of Qua- 
 kerism. Nor can it be said that the persecution grew out of 
 the "intrusion," "indecency," and "effrontery" of the perse- 
 cuted. 
 
 It owed its origin to the settled purpose of the ministers 
 and leading men of the colony to permit no difference of opinion 
 on religious matters. They had banished the Baptists, and 
 whipped at least one of them. They had hunted down Gorton 
 and his adherents; they had imprisoned Dr. Child, an Episco- 
 palian, for petitioning the general court for toleration. They 
 had driven some of their best citizens out of their jurisdiction, 
 with Ann Hutchinson and the gifted minister. Wheelwright. 
 Any dissent on the part of their own fellow-citizens was pun- 
 ished as severely as the heresy of strangers. 
 
 The charge of " indecency" comes with ill grace from the 
 authorities of the Massachusetts colony. The first Quakers 
 who arrived in Boston, Ann Austin and Mary Fisher, were ar- 
 rested on board the ship before landing, their books taken from 
 them and burned by the constable, and they themselves brought 
 before Deputy Governor Bellingham, in the absence of En- 
 dicott. This astute magistrate ordered them to be stripped 
 naked, and their bodies to be carefully examined, to see if 
 there was not the devil's mark on them as witches. They were 
 then sent to the jail, their cell window was boarded up, and 
 they were left without food or light, until the master of the 
 vessel that brought them was ordered to take them to Barba- 
 does. When Endicott returned, he thought they had been 
 treated too leniently, and declared that he would have had 
 them whipped. 
 
 After this, almost every town in the province was favored 
 with the spectacle of aged and young women, stripped to the 
 middle, tied to a cart-tail, and dragged through the streets, 
 and scourged without mercy by the constable's whip. It is not 
 
398 INCIDENTS CONCERNING THE 
 
 strange that these atrocious proceedings, in two or three in- 
 stances, unsettled the minds of the victims. Lydia Wardwell, 
 of Hampton, who, with her husband, had been reduced to almost 
 total destitution by persecution, was summoned by the church 
 of which she had been a member to appear before it to answer 
 to the charge of non-attendance. She obeyed the call by ap- 
 pearing in the unclothed condition of the suiferers whom she 
 had seen under the constable's whip. For this she was taken 
 to Ipswich and stripped to the waist, tied to a rough post, 
 which tore her bosom as she writhed under the lash, and se- 
 verely scourged to the satisfaction of a crowd of lookers-on 
 at a tavern. One, and only one other instance is adduced in the 
 person of Deborah Wilson, of Salem. She had seen her friends 
 and neighbors scourged naked through the street, among them 
 her brother, who was banished on pain of death. She, like all 
 Puritans, had been educated in the belief of the plenary inspira- 
 tion of Scripture, and had brooded over the strange " signs" 
 and testimonies of the Hebrew prophets. It seemed to her 
 that the time had arrived for some similar demonstration, and 
 that it was her duty to walk abroad in the disrobed condition 
 to which her friends had been subjected, as a sign and warn- 
 ing to the persecutors. Whatever of " indecency" there was 
 in these cases was directly chargeable upon the atrocious per- 
 secution. At the door of the magistrates and ministers of 
 Massachusetts must be laid the insanity of the conduct of these 
 unfortunate women. 
 
 But Boston, at least, had no voluntary Godivas. The only 
 disrobed women in its streets were made so by Puritan sheriffs 
 and constables, who dragged them, amidst jeering crowds at 
 the cart-tail, stripped for the lash, which, in one instance, laid 
 open, with a ghastly gash, the bosom of a young mother! 
 
 It is a remarkable proof of the purity of life among the early 
 Friends that their enemies, while exhausting the language of 
 abuse against them, pointed to no instances of licentiousness 
 or immoral practice. However enthusiastic or extravagant, 
 they " kept themselves unspotted from the world." Woman, 
 from the Quaker standpoint, was regarded as man's equal and 
 beloved companion; like him, directly responsible to God and 
 free to obey the leadings of the spirit of Truth. From the 
 
SOCIETY OF FRIENDS. 399 
 
 rise of the Society to the present time, the peace, purity, and 
 peculiar sweetness of Quaker Jiomes have been proverbial. 
 
 The charge that the Quakers who suffered were "vaga- 
 bonds," and " ignorant, low fanatics," is unfounded in fact. 
 Mary Dyer, who was executed, was a woman of marked re- 
 spectability. She had been the friend and associate of sir 
 Henry Vane and the ministers Wheelwright and Cotton. The 
 papers left behind by the three men who were hanged show 
 that they were above the common class of their day in mental 
 power and genuine piety. John Rous, who, in execution of 
 his sentence, had his right ear cut off by the constable in the 
 Boston jail, was of gentlemanly lineage, the son of colonel 
 Rous of the British army, and himself the betrothed of a high- 
 born and cultivated young English lady. Nicholas Upsall was 
 one of Boston's most worthy and substantial citizens, yet was 
 driven in his age and infirmities, from his home and property, 
 into the wilderness. 
 
 If the authorities were more severe in dealing with the 
 Quakers than with other dissenters, it was because they were 
 more persistent in maintaining their rights of opinion. The 
 persecutors were, on the whole, impartial in their intolerance. 
 The same whip that scored the back of Holmes the Baptist, 
 fell on that of Wharton the Quaker. The same decree of ban- 
 ishigent was issued against Mary Dyer and Ann Hutchinson. 
 The same jail door that was shut upon the twelve-year old Qua- 
 ker girl, was closed also upon the learned and world-travelled 
 Dr. Child, the Episcopalian. 
 
 The Friends have been accused of running upon the sword 
 of the law held out against them, of glorying in persecution. 
 This charge was urged against the early Christians. It was 
 said of the martyr Ignatius, on his way to Rome, that he longed 
 to come to the beasts that were to devour him; that he would 
 invite them to tear him; nay, should they refuse to do so, he 
 would force them. The good emperor Marcus Antoninus ex- 
 pressed his dislike of the Christian sect, because of their " ob- 
 stinacy in seeking death." It must be owned that the perse- 
 cuted Quakers were more afraid of violating conscience than 
 unrighteous law. They held duty paramount to any other con- 
 sideration. They could die, but they could not deny the Truth. 
 
400 INCIDENTS CONCERNING THE 
 
 To such " obstinacy" the world is largely indebted. The re- 
 ligious freedom of our age is the legacy of the heroic confes- 
 sors, who suffered and died rather than yield their honest con- 
 victions. It was Quaker " obstinacy " and sturdy endurance 
 which opened the jails of England, crowded with Presbyterians 
 and Independents, among them the great names of Baxter and 
 Bunyan. Baxter, who hated them with all the intensity of his 
 nature, owns that the Quakers, by their perseverance in hold- 
 ing their religious meetings in defiance of penal laws and 
 brutal mobs, took upon themselves the burden of persecution, 
 which would otherwise have fallen on himself and his Presby- 
 terian friends; and especially mentions with commendation 
 the noble and successful plea of William Penn before the re- 
 corder's court of London, based on the fundamental liberties of 
 Englishmen, secured by the great charter. 
 
 The inheritors of the name and religious opinions of the 
 suffering Friends of New England have no wish to deprive the 
 Puritan authorities of any proper extenuation or palliation of 
 their severity. But in truth there is but one excuse for them 
 — the hard and cruel spirit of the age in which they lived. 
 They shared its common intolerance. With the single excep- 
 tion of the Friends, every sect in Christendom believed in the 
 right of the magistrate to punish heresy. There were indeed 
 individuals, and among the noblest of the age, who sympa- 
 thized with the persecuted Friends, and exerted themselves 
 for their relief — such men as Sydney and Vane, Milton and 
 Marvel, Tillotson and Locke, prince Rupert and lord Herbert. 
 But these were solitary exceptions. 
 
 For myself, I have always cheerfully admitted to its full 
 extent this plea of universal intolerance, in extenuation of 
 the New England ministers and magistrates. I do not doubt 
 that they regarded the Quaker doctrine of the Divine Im- 
 manence as a fatal heresy. They could bring no charge of 
 immorality against the men and women whom they whipped 
 and hung. They could not charge them with taking up arms 
 in rebellion, or countenancing in any way a forcible resistance 
 to even unjust law. They could not deny that when left un- 
 molested they were industrious and temperate, peaceable and 
 kind neighbors and citizens. 
 
SOCIETY OF FRIENDS. 401 
 
 The tendency of Quakerism to promote peace, good order 
 and worldly prosperity, was proved by the fact that three of 
 the colonies, Rhode Island, North Carolina and Pennsylvania, 
 under the Quaker governors, Coddington, Archdale and Penn, 
 were exceptional examples of peace, order and progress. 
 
 Dr. Ellis has been a very generous, as well as ingenious de- 
 fender of the Puritan clergy and government, and his labors 
 in this respect have the merit of gratuitous disinterestedness. 
 Had the very worthy and learned gentleman been a resident 
 in the Massachusetts colony in 1660, one of his most guarded 
 doctrinal sermons would have brought down upon him the 
 wrath of clergy and magistracy. His socinianism would have 
 seemed more wicked than the " inward light " of the Quakers; 
 and, had he been as "doggedly obstinate" as Servetus at 
 Geneva (as I do him the justice to think he would have been), 
 he might have hung on the same gallows with the Quakers, 
 or the same shears which clipped the ears of Holder, Rous and 
 Copeland. might have shorn oft his own. 
 
 I can assure him that in speaking on this subject I have 
 always honestly endeavored to do justice to both parties. In 
 the ballad to which he refers, I think I have done so. In " Mar- 
 garet Smith's Diary " I have gone to the extreme in finding 
 excuse for John Norton himself. I find no fault with Dr. Ellis' 
 championship of Endicott and his advisors. I only regret that, 
 in attempting to vindicate them, he has done injustice to the 
 sufferers, whom he seems to think were at least quite as much 
 to blame for being hanged as Endicott was for hanging them. 
 We who inherit the faith and name of these noble men and 
 women, who gave up home and life for freedom of worship, 
 have no desire to be complimented at their expense. Holding 
 their doctrine, and reverencing their memories, we look back 
 awed and humbled upon their heroic devotion to apprehended 
 duty, and with gratitude to God for their example of obedi- 
 ence unto death. 
 
 John G. Whittibr. 
 
 Amesburv, Third Month 22nd, 1881. 
 
 Our beloved poet, John G. Whittier, has described some of 
 the sufferings of New England Friends in a piece entitled, 
 " How the women went from Dover." 
 26 
 
402 INCIDENTS CONCERNING THE 
 
 HOW THE WOMEN WENT FROM DOVER.* 
 
 JOHN G. WHITTIER. 
 
 The tossing spray of Cocheco's fall 
 Hardened to lee on its rocky wall, 
 As through Dover town, in the chill, gray dawn. 
 Three women passed, at the cart-tail drawn ! 
 
 Bared to the waist, for the north wind's grip 
 And keener sting of the constable's whip, 
 The blood that followed each hissing blow 
 Froze as it sprinkled the winter snow. 
 
 Priest and ruler, boy and maid 
 Followed the dismal cavalcade ; 
 And from door and window, open thrown, 
 Looked and wondered gaffer and crone. 
 
 " God is our witness," the victims cried, 
 " We suffer for Him, who for all men died ; 
 The wrong ye do has been done before. 
 We bear the stripes that the Master bore ! 
 
 * The following is a copy of the warrant, issued by Major Waldron of Dover, in 1662. 
 to the constables of dover, hampton, salisbury, newbury, rowley, 
 Ipswich, Wenham, Lynn, Boston, Roxbury, Dedham, and until these 
 VAGABOND Quakers are carried out of this jurisdiction. 
 
 You, and every one of you, are required, in King's Majesty's name, to taice these 
 vagabond Qualcers, Anne Colman, Mary Tomlcins and Alice Ambrose, and make them 
 fast to the cart's tail, and driving the cart through your several towns, to whip 
 them upon their naked backs, not exceeding ten stripes apiece on each of them in 
 each town; and so to convey them from constable to constable, till they are out of this 
 jurisdiction, as you will answer it at your peril ; and this shall be your warrant. 
 
 Richard Waldron. 
 Dated at Dover, December 22, 1662. 
 
 This warrant was executed only in Dover and Hampton. At Salisbury the constable 
 refused to obey it. He was sustained by the town's people, who were under the influ- 
 ence of Major Robert Pike, the leading man in the lower valley of the Merrimac, who 
 stood far in advance of his time, as an advocate of religious freedom , and an opponent 
 of ecclesiastical authority. He had the moral courage to address an able and manly 
 letter to the court at Salem, remonstrating against the witchcraft trials. 
 
SOCIETY OF FRIENDS. 403 
 
 " And thou, O Richard Waldron, for whom 
 We hear the feet of a coming doom, 
 On thy cruel heart and thy hand of wrong 
 Vengeance is sure, though it tarry long. 
 
 " In the light of the Lord, a flame we see 
 Climb and kindle a proud roof-tree ; 
 And beneath it an old man lying dead. 
 With stains of blood on his hoary head."* 
 
 "Smite, Good-man, Hate-Evil! — harder still!" 
 The magistrate cried, " lay on with a will ! 
 Drive out of their bodies the Father of Lies, 
 Who through them preaches and prophesies !" 
 
 So into the forest they held their way 
 By winding river and frost-rimmed bay. 
 Over wind-swept hills that felt the beat 
 Of the winter sea at their icy feet 
 
 The Indian hunter, searching his traps. 
 Peered steathily through the forest gaps ; 
 And the outlying settler shook his head — 
 " They're witches going to jail," he said. 
 
 At last a meeting-house came in view ; 
 A blast on his horn the constable blew ; 
 And the boys of Hampton cried up and down, 
 *' The Quakers have come !' to the wondering town. 
 
 From barn and wood-pile the good-man came ; 
 The good-wife quitted her quilting frame. 
 With her child at her breast ; and, hobbling-slow, 
 The grandam followed to see the show. 
 
 Once more the torturing whip was swung. 
 Once more keen lashes the bare flesh stung. 
 " Oh, spare ! they are bleeding !" a little maid cried, 
 And covered her face the sight to hide. 
 
 A murmur ran round the crowd : " Good folks," 
 Quoth the constable, busy counting the strokes, 
 " No pity to wretches like these is due, 
 They have beaten the Gospel black and blue !" 
 
 Then a pallid woman, in wild-eyed fear. 
 With her wooden noggin of milk drew nea 
 ' Drink, poor hearts !" A rude hand smote 
 Her draught away from a parching throat. 
 
 * Many years after, Major Waldron was killed by the Indians. 
 
404 INCIDENTS CONCERNING THE 
 
 " Take heed," one whispered, "they'll take your cow 
 For fines as they took your horse and plow, 
 And the bed from under you." " Even so," 
 She said. " They are cruel as death 1 know." 
 
 Then on they passed. In the waning day. 
 Through Seabrook woods, a weariful way ; 
 By great salt meadows and sand-hills bare. 
 And glimpses of blue sea here and there. 
 
 By the meeting-house in Salisbury town, 
 The sufferers stood in the red sundown. 
 Bare for the lash ! O pitying night, 
 Drop swift thy curtain and hide the sight ! 
 
 With shame in his eye and wrath on his lip 
 The Salisbury constable dropped his whip. 
 " This warrant means murder foul and red ; 
 Cursed is he who serves it," he said. 
 
 " Show me the order, and meanwhile strike 
 A blow at your peril !" said justice Pike. 
 Of all the rulers the land possessed, 
 Wisest and boldest was he, and best. 
 
 He scoffed at witchcraft ; the priest he met 
 As man meets man ; his feet he set 
 Beyond his dark age, standing upright. 
 Soul-free, with his face to the morning light. 
 
 He read the warrant : " These convey 
 From our precincts ; at every town on the way 
 Give each ten lashes." " God judge the brute ! 
 I tread his order under my foot ! 
 
 " Cut loose those poor ones and let them go ; 
 Come what will of it, all men shall know 
 No warrant is good, though backed by the Crown, 
 For whipping women in Salisbury town !" 
 
 The hearts of the villagers, half released 
 From creed of terror and rule of priest. 
 By a primal instinct owned the right 
 Of human pity in law's despite. 
 
 For ruth and chivalry only slept. 
 His Saxon manhood the yeoman kept ; 
 Quicker or slower, the same blood ran 
 In the cavalier and the Puritan. 
 
SOCIETY OF FRIENDS. 405 
 
 The Quakers sank on their knees in praise 
 And thanks. A last, low sunset blaze 
 Flashed out from under a cloud, and shed 
 A golden glory on each bowed head. 
 
 The tale is one of an evil time, 
 
 When souls were fettered and thought was crime, 
 
 And heresy's whisper above its breath 
 
 Meant shameful scourging and bonds and death ! 
 
 What marvel, that hunted and sorely tried. 
 Even women rebuked and prophesied, 
 And soft words rarely answered back 
 The grim persuasion of whip and rack I 
 
 If her cry from the whipping-post and jail 
 Pierced sharp as the Kenite's driven nail, 
 O woman, at ease in these happier days, 
 Forbear to judge of thy sister's ways ! 
 
 How much thy beautiful life may owe 
 To her faith and courage thou canst not know, 
 Nor how from the paths of thy calm retreat 
 She smoothed the thorns with her bleeding feet. 
 
 The historian Sewell says that about the year 1662 there 
 was published in print a short relation of the persecution 
 throughout all England, signed by twelve persons, showing 
 that more than four thousand and two hundred of those called 
 Quakers, both men and women, were in prison in England; and 
 denoting the number of them that were imprisoned in each 
 county, either for frequenting meetings, or for denying to 
 swear, etc. Ma,ny of these had been grievously beaten or 
 their clothes torn or taken away from them; and some were 
 put into such stinking dungeons that several great men said 
 they would not have put their hunting dogs there. Some prisons 
 were crowded full both of men and women, so that there was 
 not suflBcient room for all to sit down at once; and in Cheshire 
 sixty-eight persons were in this manner locked up in a small 
 room; an evident sign that they were a harmless people that 
 would not make any resistance or use force. By such ill- 
 treatment many grew sick, and not a few died in such jails; 
 for no age or sex was regarded; but even ancient people of 
 
406 INCIDENTS CONCERNING THE 
 
 sixty, seventy, and more years of age, were not spared; and the 
 most of these being tradesmen, shopkeepers and husbandmen, 
 were thus reduced to poverty, for their goods were also seized 
 for not going to church (so called), or for not paying tithes. 
 Many times they were fain to lie in prison on cold, nasty 
 ground, without being suffered to have any straw; and often 
 they have been kept several days without victuals; no wonder, 
 therefore, that many died by such hard imprisonments as 
 these. 
 
 The eminent minister, George Whitehead speaks of how 
 wonderfully the Lord supported and comforted them when 
 confined in prison. He says: 
 
 In the comfortable enjoyment of his glorious Divine power 
 and presence, several of us have often been made to sing aloud 
 in praise to his glorious name; yea, his high praises have been 
 in our mouths oftentimes to the great amazement and aston- 
 ishment of the malefactors shut up in the same ward with us. 
 When walking together our hearts have been lifted up in living 
 praise to the Lord, often for several hours together with 
 voices of melody. Oh! the sweet presence and power of the 
 Lord our God, how precious to be enjoyed in prisons and dun- 
 geons, and strait confinements. Glory and dominion be to our 
 God and to the Lamb that sits upon the throne forever and 
 ever. 
 
 On one occasion, George Whitehead was arrested in a re- 
 ligious meeting, taken before persecuting magistrates, who 
 unjustly and illegally ordered him to be whipped as a vagrant. 
 He says: 
 
 The said warrant was the next day after its date put into 
 severe execution by a foolish fellow, whom the constable got 
 to do it. When the constable had stripped me above the waist, 
 the fellow with a long, sharp whip, laid on so violently that he 
 cut and wounded both my back and breast with long stripes, 
 tearing the skin and shedding blood, till some people present 
 cried out to stop him. There was a great number present, it 
 being in a public place, like a market place in the street, and 
 
SOCIETY OP FRIENDS. 407 
 
 many wept to see their cruelty; yet by the Lord's power, I was 
 enabled cheerfully to bear it all with patience, great comfort 
 and rejoicing, even in the very time of the execution, whereby 
 many were amazed and smitten. How many stripes I had I do 
 not well know, but remember that the marks thereof were to 
 be seen a long time after, both on my back and breast. 
 
 It is also very memorable to me, how wonderfully the Lord, 
 by his Divine power, supported me, even while they were inflict- 
 ing their cruelty and punishment upon my body; that even 
 then my spirit was raised; and my mouth opened to sing aloud 
 in praises to the Lord my God, that He counted me worthy to 
 suffer for his name and Truth's sake. 
 
 In 1661, when the deputies of New England came to London 
 to try to clear themselves of the blood of the martyrs which 
 they had shed (for freedom to hunt a Quaker to death was not 
 the least among the privileges to enjoy which the Puritan 
 fathers had crossed the ocean), George Fox and his Friends 
 were edged on " by the old royalists to prosecute them," but 
 they refused, saying they would " leave them to. the Lord, to 
 whom vengeance belonged;" Fox himself warning them that 
 " if the father of William Robinson " (one of those that were 
 put to death) " were in town, it was probable he would question 
 them, and bring their lives into jeopardy, seeing that he, not 
 being of the Quakers' persuasion, would perhaps not have so 
 much regard to the point of forbearance as they had." 
 
 Their courage and faithfulness in not giving over their meet- 
 ing together did so weary out the malice of their adversaries, 
 that oftentimes they were forced to leave their work undone. 
 For when they came to break up a meeting they were obliged 
 to take every individual out by force, they not being free to 
 give up their liberty by dissolving at their command; and when 
 they were haled out, unless they were kept forth by violence, 
 they presently returned peaceably to their place. Yea, when 
 the magistrates have pulled down their meeting-houses, they 
 have met the next day openly upon the rubbish . . . and 
 
408 INCIDENTS CONCERNING THE 
 
 when the malice of their oppressors stirred them to take 
 shovels, and throw the rubbish upon them, there they stood 
 unmoved, being willing, if the Lord should so permit, to have 
 been there buried alive, witnessing for Him. 
 
 Barclay might well say, " that this way of suffering," made 
 the persecutors' work very heavy and wearisome unto them, 
 as did the courage and patience of the sufferers, using no re- 
 sistance, nor bringing any weapons to defend themselves, nor 
 seeking anyways revenge, secretly smite the hearts of the per- 
 secutors, and make their chariot wheels go on heavily. 
 
 The bad condition of the jails, and the abuses which grew 
 out of the fee system, from which our early Friends suffered 
 so much, were not fully remedied till near a century later, when 
 John Howard, having been high sheriff of the county of Bed- 
 ford, thought it his duty to visit the prisons in which male- 
 f&,ctors were confined. The prisons of England, as well as of 
 other countries, were then in a frightful state. The prison- 
 ers were neither separated nor classified. The comparatively 
 innocent, and the abominably guilty, were herded together; so 
 that common jails became the hotbeds of crime; The hungry 
 man who stole a loaf of bread found himself in contact with 
 the burglar or the murderer. The debtor and the forger — ^the 
 petty thief and the cut-throat — the dishonest girl and the 
 prostitute — were all mixed up together. Swearing, cursing 
 and blaspheming pervaded the jail. Religious worship was un- 
 known. The place was made over to Beelzebub. The devil 
 was king. 
 
 Howard thus simply tells his impressions as to the treatment 
 of prisoners : 
 
 Some who by the verdict of juries were declared not guilty 
 — some on whom the grand jury did not find such an appear- 
 ance of guilt as subjected them to a trial — and some whose 
 prosecutors did not appear against them — after having been 
 
SOCIETY OF FRIENDS. 409 
 
 confined for months, were dragged back to jail and locked up 
 again until they should pay sundry fees to the jailor, the clerk 
 of assize, and such like. 
 
 He also remarked that the " hard-hearted creditors, who 
 sometimes threatened their debtors that they should rot in 
 jail, had indeed a very truthful significance; for that in jail 
 men really did rot — literally sinking and festering from filth 
 and malaria. John Howard estimated that, numerous as were 
 the lives sacrificed on the gallows, quite as many fell victims 
 to cold and damp, disease and hunger. 
 
 The jailors' salaries were not paid by the public, but by the 
 discharged prisoners. John Howard pleaded with the justices 
 of the peace that a salary should be paid to the jailor. He 
 was asked for a precedent. He said he should find one. He 
 mounted his horse, and rode throughout the country for the 
 precedent. He visited county jails far and near. He did not 
 find a precedent for the payment of a salary to the jailor, but 
 he found an amount of wretchedness and misery prevailing 
 among the prisoners, which determined him to devote himself 
 to the reformation of the jails of England and of the world. 
 He went from one end of England to the other, in order to drag 
 forth to the light the disgusting mysteries of the British prison- 
 houses. In many cases he gave freedom to such as were con- 
 fined for some petty debt, and to many others who were utterly 
 guiltless of crime. Upon the conclusion of his survey the 
 House of Commons resolved itself into a committee, in order to 
 ascertain the actual state of the case. He appeared before it, 
 laden with his notes. In the course of the inquiry, a member, 
 surprised at the extent and minuteness of his information, in- 
 quired at whose expense he had travelled. Howard was almost 
 choked before he could reply. 
 
 The thanks of the Legislature were given him at the close 
 of his evidence. They followed in the track which he had 
 
410 INCIDENTS CONCERNING THE 
 
 pointed out. Bills were passed in 1774 — the year after he 
 had begun his work — abolishing all fees, providing salaries for 
 the jailors, and ordering all prisoners to be discharged imme- 
 diately upon acquittal. It was also directed that all jails 
 should be cleansed, whitewashed and ventilated; that infirm- 
 aries should be erected for the healing and maintenance of 
 prisoners; and that proper jails should be built. 
 
 The reader of the preceding pages must have noticed that 
 many of our early Friends were exposed to much suffering on 
 account of their religious profession. But when the end of 
 life came, the precious assurance of an eternity of bliss, with 
 which they were favored, more than compensated for all they 
 had been forced to endure. 
 
 One of these was Elizabeth Braithwait, a young maid of 
 seventeen years of age, who was imprisoned in Kendal jail for 
 not going to church, as it was called. Here she was taken 
 sick. She said: 
 
 That " her imprisonment was by the permission of the Al- 
 mighty, who is greater, and above the greatest of my perse- 
 cutors, who I believe will shortly set me free from these, and 
 all other bonds, over all their heads; and in his peace, in true 
 patience I possess my soul, and am contented, if it be his will, 
 to be dissolved." A friend asked her why she was so willing 
 to die. " Oh," said she, " I have seen glorious sights of good 
 things." The friend queried, "What things?" she answered, 
 "They are so excellent and glorious that it is not utterable; 
 and now I have nothing but love and good will to all." But 
 more especially she was glad in the love and unity she felt with 
 Friends; with whom, said she: "I have been often refreshed 
 in our meetings together, with the refreshment that comes 
 from the presence of the Lord. Oh! the good evening meet- 
 ings we have had." 
 
 Her mother seeing her lie under great weight of sickness, 
 would sometimes weep; but she was always troubled at it, and 
 
SOCIETY OF FRIENDS. 411 
 
 said: "Dear mother, do not weep, but resign me freely up 
 into the hand of the Lord. Weep not for me, for I am well; 
 Christ my Redeemer is with me." And to her sister she said: 
 " Come sister, lie down by me, do not sorrow for me, I am well 
 content to live or die; for my God hath blessed me, and will 
 bless me, and his blessings rest upon me." A little before 
 she departed, her speech failed; after which she would sing 
 in her heart; lifting up her hands with a cheerful countenance, 
 and taking her friends by the hand with great affection; so 
 fell asleep in the Lord on the twenty-eighth of the Seventh 
 Month, in the year 1684, in the seventeenth year of her age. 
 
 The close of Alexander Jaffray's career, took place on the 
 seventh of the Fifth Month, 1673, at the age of fifty-nine 
 years. He was removed from the warfare of this life, in full 
 assurance of a glorious and immortal inheritance among the 
 blessed of all generations. 
 
 During his last illness, which lasted twelve days, he gave 
 forth, in the presence of many Friends and others, very substan- 
 tial attestation to that most excellent dispensation of Gospel 
 light and truth, unto which he had of late years been more per- 
 fectly and fully brought; in which also, he had given up with all 
 readiness of mind to walk, and in defence of which, resignedly 
 to suffer. Among other expressions, these following, abun- 
 dantly prove the blessed condition of his spirit, up to the awful 
 change. 
 
 He remarked, it was his great joy and comfort in that try- 
 ing hour, that ever he had been counted worthy to bear a tes- 
 timony to, and suffer for the unspeakable gift of Christ's in- 
 ward appearance in the hearts of the children of men, visiting 
 all by his light, grace and good Spirit, which convinceth of 
 sin. And further, that the great judgment and condemnation 
 of many in the nation, especially the religious professors, was 
 
412 INCIDENTS CONCERNING THE 
 
 and would be, their having so slighted and despised, yea, hated 
 this Divine light, and the witnesses of it. 
 
 Being overcome in spirit, he occasionally said: " Now, Lord, 
 let thy servant depart in peace, for mine eyes spiritually have 
 seen, my heart hath felt, and, feeling, shall for ever feel, thy 
 salvation!" 
 
 It is said in the book of Revelations, " Blessed are they that 
 do his commandments, that they may have right to the tree 
 of life, and may enter in through the gates into the city." 
 
 The early history of the Society of Friends furnishes many 
 instances of the blessing that has crowned the closing days 
 of those who have faithfully followed the Lord in the way of 
 his leadings. Richard Farnsworth was one of the first that 
 received George Fox's testimony, and joined him in Society 
 and ministerial labors. Many were converted through his la- 
 bors, and he partook of the sufferings to which his brethren 
 were exposed. After about fifteen years spent in laboring 
 and suffering for the Truth, he was taken ill in London. A 
 short time before his departure out of this life, he gave the 
 following exhortation: " Friends, God hath been mightily with 
 me, and supported me at this time, and his presence and power 
 have encompassed me all along. I am filled with his love more 
 than I am able to express." 
 
 Francis Howgill was one of the principal persons among the 
 first promulgators of the Christian doctrines held by Friends. 
 He was a minister among the Independents, but did not feel 
 the full satisfaction that he desired. He was in a seeking state 
 of mind, when George Fox had a remarkable meeting at the 
 Firbank chapel, where he ofiiciated, and he was convinced of 
 the truth of the doctrines preached by that eminent minister 
 of the Lord, and himself beeaiae a preacher of the same doc- 
 trines. For refusing to swear he was confined to a prison at 
 Appleby for the last five years of his life, and died there, after 
 
SOCIETY OF FRIENDS. 413' 
 
 a sickness of nine days, He expressed himself in this sick- 
 ness " That he was content and ready to die," praising the 
 Almighty for the many sweet enjoyments and refreshing sea- 
 sons he had been favored with on that, his prison-house bed, 
 whereon he lay; freely forgiving all who had a hand in his re- 
 straints. To his wife he said: " I am well and content to die. 
 I am not afraid at all of death." Shortly before his -close, he 
 said: "I die in the faith in which I lived and suffered for." 
 
 William Bailey died in 1675. He had been a zealous preacher 
 among Friends, and bore his share of suffering for his testi- 
 mony — being several times imprisoned and also receiving per- 
 sonal abuse. He followed a sea-faring life for the support of 
 his family, and was on his way from Barbadoes to England 
 when he was visited by a disease which terminated his life. 
 When he perceived his end near, he sent a message to his wife 
 not to mourn too much, " For it is well with me." To those 
 about him he said: "Death is nothing in itself, for the sting 
 of death is sin. Tell the Friends in London, I go to my Father 
 and their Father, my God and their God." 
 
 One Thomas Stordy, in the north of England, was imprisoned 
 for ten years at Carlisle for refusing to swear; and after his 
 release, under the proclamation of the king in 1672, was again 
 cast into prison for absenting himself from the public wor- 
 ship, arid remained there until his death in 1684. Hard as his 
 lot might seem to be, yet he encouraged to faithfulness the 
 Friends who visited him, telling them that the Lord rewarded 
 him with sweet peace. 
 
 William Dewsbury was a native of Yorkshire, England, and 
 was early distinguished among the foremost members of the 
 Society of Friends for depth of religious experience, the emi- 
 nence of his labors in the ministry, and the severity of his suf- 
 ferings for the testimony of a good conscience. He was often 
 imprisoned — at one time for nineteen years for refusing to 
 
414 INCIDENTS CONCERNING THE 
 
 swear. He was a man " valiant for the Truth," and when on 
 his death-bed from a sickness contracted in jail, he said to some 
 Friends who came to visit him: 
 
 Friends, be faithful and trust in the Lord your God; for 
 this I can say, I never played the coward, but as joyfully en- 
 tered prisons as palaces. And in the prison-house I sang praises 
 to my God, and esteemed the bolts and locks put upon me as 
 jewels; and in the name of the eternal God I always got the 
 victory, for they could not keep me any longer than the time 
 determined of Him. My departure draws nigh, blessed be God. 
 I have nothing to do but to die, and put off this corruptible 
 and mortal tabernacle, this body of flesh, that hath so many in- 
 firmities; but the life that dwells in it ascends out of the reach 
 of death, hell and the grave; and immortality and eternal life 
 is my crown for ever and ever." 
 
 Robert Lodge, also of Yorkshire, was convinced of the prin- 
 ciples of Friends when about eighteen years of age. He was 
 favored with an eminent gift in the ministry, in the exercise 
 of which he travelled in England and Ireland, and was instru- 
 mental in gathering many from the evils which are in the world. 
 Like many others, in that day, he had to suffer imprisonment, 
 but he kept his first love and his integrity to the last, and in 
 his last sickness uttered these comfortable expressions to one 
 who visited him: " The Lord knows my heart, that I have served 
 Him; and it hath been of more account to me, the gaining of 
 one soul, than all my labors and travels." His last words were: 
 " Blessed be God, I have heavenly peace." 
 
 Among early Friends, Robert Barclay is very widely known 
 as the author of various treatises, especially his vindication 
 of the doctrines held by the Society of Friends, published with 
 the title of "The Apology." William Penn testifies of him: 
 " He was a learned man, a good Christian, an able minister, a 
 dutiful son, a loving husband, a tender and careful father, an 
 easy master, and a good, kind neighbor and friend." James 
 
SOCIETY OP FRIENDS. 415 
 
 Dickinson paid him a visit when on his death-bed, to whom 
 Robert Barclay said: " God is good still, and though I am under 
 a great weight of weakness and sickness, yet my peace flows; 
 and this I know, whatever exercises may be permitted to come 
 upon me, they shall tend to God's glory and my salvation, and 
 in that I rest." 
 
 William Penn says of George Fox that, " As he lived, so he 
 died, feeling the same eternal power that raised him to be 
 greatly serviceable in his generation, and preserved him stead- 
 fast in a life of righteousness, to raise him above the fear of 
 death in his last moments." To some who inquired how he felt 
 himself, he answered: "Never heed; the Lord's presence is over 
 all weakness and death, the Seed reigns, blessed be the Lord." 
 
 Stephen Crisp was convinced of the Truth through the labors 
 of James Parnell, then quite a youth, when at Colchester. The 
 historian relates that Stephen called on him at his lodgings, 
 and James appearing as a mere boy, he viewed him with a con- 
 temptuous eye, but upon entering into discourse with him, the 
 awful frame of his spirit, and the weight and conciseness of 
 his expressions fixed so deep an impression on Stephen Crisp's 
 mind that he was effectually convinced, and became himself 
 an eminent publisher of the same doctrines. He was zealous 
 and diligent in the exercise of his ministry, travelling in Eng- 
 land and Scotland, and especially in Holland and Germany, and 
 crossed the German Ocean thirteen times on religious visits 
 to those countries. He was very useful to many, especially 
 widows and orphans, in the management of their outward af- 
 fairs. About four days before his decease, he said to George 
 Whitehead: "There is no cloud in my way; I have full assur- 
 ance of my peace with God in Christ Jesus." To another he 
 said: "I have fought the good fight of faith, and have run my 
 course, and am waiting for the crown of life that is laid up 
 for me." 
 
416 INCIDENTS CONCBENING THE 
 
 Charles Marshall of Bristol, was convinced under the power- 
 ful ministry of John Audland, in the year 1654, and his atten- 
 tion turned to the manifestations of the light of Christ in his 
 own heart. Abiding faithful to his convictions, about sixteen 
 years afterwards, he received a dispensation of the Gospel to 
 minister to others. In 'this he labored about twenty years, and 
 was instrumental in convincing many. Although he suffered 
 less from personal Adolence and imprisonment than many of his 
 cotemporaries, yet he experienced enough to rank him among 
 that happy company of whom our Saviour said: "Blessed are 
 ye when men shall revile you and persecute you, and say all 
 manner of evil against you falsely for my name's sake." On one 
 occasion as he was concerned in prayer, a justice of the peace 
 laid violent hands on him to pull him through the rail of the 
 gallery, and gripped him by the side so rudely and so hard, as 
 caused him to spit blood. 
 
 He was a considerable sufferer for his testimony against 
 tithes, in the loss and spoil of his goods. His last illness was 
 a lingering indisposition, from which he felt that he should 
 not recover; yet this fixed persuasion of his mind was attended 
 with no fearful apprehensions of his future well-being. He 
 felt that the work of righteousness was peace, and the effect 
 thereof quietness and assurance forever. 
 
 Thomas Loe, another eminent servant and minister of Christ, 
 who in the course of his service in the church, had been in- 
 strumental in turning many to righteousness, was called away 
 from the church militant to enter upon his reward in the 
 church triumphant. When on his death-bed, he said to Wil- 
 liam Penn, who, with other Friends, was waiting on him: " Bear 
 thy cross and stand faithful to God; then He will give thee an 
 everlasting crown of glory, that shall not be taken from thee. 
 There is no other way which shall prosper than that which the 
 holy men of old walked in. God hath brought immortality to 
 
SOCIETY OP FRIENDS. 417 
 
 light, and life immortal is felt. Glory, glory to Him, for He 
 is worthy of it. His love overcomes my heart, nay, my cup 
 runs over, glory be to his name forever." To George White- 
 head he remarked: " The Lord is good to me; this day He cov- 
 ered me with glory;" and as life was leaving his body, he sang: 
 " Glory, glory to Thee forever!" and so sank to sleep in Jesus. 
 
 These dear Friends in the close of life could rejoice in look- 
 ing back over its scenes in the consciousness that they had 
 endeavored faithfully to follow as Christ Jesus their heavenly 
 leader had led them. Yet they did not ascribe their salvation 
 to their own efforts, but to the mercy of God, who had been 
 pleased to visit with his spirit, and give them strength to obey 
 Him. This is very clearly shown in the account left on record 
 of Thomas Camm, who was a diligent laborer in the Gospel. 
 Near the end of life, he said: " I bless the Lord I can say with 
 the apostle, 'I have fought a good fight; I have finished my 
 course, I have kept the faith; henceforth there is laid up for 
 me a crown of righteousness.'" On another occasion he re- 
 marked: "I have been pondering in my mind and meditating 
 of the wonderful and unspeakable mercies and loving-kind- 
 nesses of God to me, extended all my life long, even to this 
 very day, that I, such a poor, weak, feeble creature, should be 
 enabled to hold out and go through those many trials, travails, 
 sufferings and exercises, both inward and outward, of various 
 kinds, that have fallen to my lot, has indeed been the Lord's 
 doings. He shall have the praise and the glory of all, for He 
 alone is worthy of it." 
 
 One time lying upon his bed, in a sweet and heavenly frame 
 of mind and spirit, he said: "I have served the Lord in sin- 
 cerity, with all my heart, and with all my soul, and with all my 
 strength; hallelujah, hallelujah, hallelujah." And so went on 
 praising and magnifying the Lord, to the melting and tender- 
 ing the hearts of all present. 
 27 
 
418 INCIDENTS CONCERNING THE 
 
 At the funeral, divers testimonies were borne, to the suffi- 
 ciency of that universal principle of Divine light and grace, 
 which is given to be a teacher and a leader to all mankind, 
 and is become the teacher and leader of all those who are will- 
 ing to be taught and led by it. But it is, and will be, the 
 condemnation of all thpse who are disobedient to, and rebel 
 against it, whilst they continue in that state. Also divers 
 testimonies were borne, concerning this our dear Friend, de- 
 ceased, as to his faithfulness, care, and labor of love in serv- 
 ing God's heritage;, as also with respect to the many trials, 
 travails, and deep exercises that he had faithfully gone through 
 in his day and time, upon Truth's account; all which he was 
 enabled to perform and go through by the power and assistance 
 of that Divine grace and holy spirit of God, which he still ac- 
 counted his buckler and his shield, his bow and his battle-axe, 
 and by and through which, he was what he was, and to which 
 alone, and not to him as man, the praise and glory of all was 
 attributed. 
 
 When Christopher Healy was on his death-bed he remarks: 
 
 What a consolation it is to me that I can say at such a time 
 as this, that I feel no condemnation; everything looks pleas- 
 ant; yes, as clear and as bright as the light. I have that 
 hope which is as an anchor to the soul, both sure and stead- 
 fast, and entereth into that within the vail, whither our Fore- 
 runner has gone. 
 
 On the sixth of Fifth Month, 1851, he expressed thus: Oh 
 Lord, thou art good and kind to thy truly exercised children; 
 thou hast been my stay and staff through my pilgrimage and 
 continues to be, to the latest period of my life. 
 
 Throughout the progress of his indisposition, he was re- 
 markably preserved in a comfortable, waiting state, as far as 
 related to the things which belonged to his own peace, but 
 his mind was much exercised on account of others. He tra- 
 vailed abundantly in spirit for the prosperity of Zion. The 
 
SOCIETY OF FRIENDS. 419 
 
 welfare of our Society- seemed almost constantly to be min- 
 gled with Ms best feelings, and his fervent intercessions often 
 arose to the Father of mercies, that it might be preserved 
 upon its original foundation, and that He would spare his peo- 
 ple, and give not his heritage to reproach. 
 
 As the period of his dissolution drew near, it was manifest 
 that his spirit continued to enjoy the refreshing stream of 
 Divine consolation, but owing to great exhaustion and feeble- 
 ness of articulation, but little could be gathered, except the 
 frequent naming of his Maker, and a few detached sentences, 
 such as: "How good;" "How comfortable;" "How sweet;" 
 " His glorious good presence;" " I- love my friends," etc. 
 
 On the sixteenth of the Fifth Month, 1851, he departed this 
 life, in the seventy-eighth year of his age, having been a min- 
 ister about fifty years. His close was calm and peaceful. His 
 last words were, " Peace, peace." 
 
 Deborah Bell, an English Friend, was seized with an attack 
 of pleurisy which appeared to be the cause of her death. 
 When her pain was very great, she expressed herself at times 
 after the following manner: "This is hard work indeed. One 
 had need to have nothing else to do at such a time as this. I 
 am sure it is as much as I am able to endure, to bear the afflic- 
 tions of the body. One had need not to have terror of mind 
 besides." Appealing to a young woman standing by her, whom 
 she dearly loved, and who had duly attended her in her illness, 
 she said: " Thou knowest I have had very little respite from 
 pain since I was first taken ill. I would have none put off that 
 great work of repentance till such a time as this; if I had that 
 work to do, what a dreadful thing it would be." At another 
 time, divers young people being present, she said: "I would 
 have our young people be willing to bear the cross in their 
 youth, and despise the shame; for that is the way to have true , 
 
420 INCIDENTS CONCERNING THE 
 
 peace in themselves." Another time she said: " I now feel 
 that which my soul has longed for." 
 
 Seeing divers young women standing round her bed, whose 
 growth and settlement in the blessed Truth she had often been 
 concerned for, she looked solidly upon them, and spoke on this 
 wise: " I was early convinced that unless I was born again, I 
 could not see the kingdom of God. I have witnessed it, and 
 you know I have preached this doctrine to you; and you must 
 know it for yourselves." This she spoke with such authority 
 as pierced the hearts of all present, and I believe will not 
 easily be forgotten. 
 
 At another time, looking 'steadily upon us, with a composed 
 countenance, she said: " I have always been sincere, and never 
 had anything in view but the great cause of God, and that I 
 might be clear of the blood of all men; and I have discharged 
 myself faithfully, for whatsoever my hand found to do, I did 
 it with all my might, and I never spared myself; and I am fully 
 clear and easy, and my day's work seems to be done." At 
 another time, observing the distress I was in, her husband 
 observes, she looked earnestly upon me, and said: "The Lord 
 brought us together, and has been with us, and thou must 
 give me freely up to Him again, and He will support thee 
 and take care of thee." At another time, I being in deep dis- 
 tress of mind, under the consideration of my great loss of so 
 dear a companion, if she should be removed, I asked her if she 
 had not rather live with me a little longer, if Providence saw 
 meet. She looked pleasantly upon me, and, after a little pause, 
 said: "I have no desire nor will of my own. I stand in the 
 will of God." 
 
 At another time, under the sense of her great pain, she 
 said: "I earnestly desire the Lord may release me whilst I 
 have strength and patience to bear my afflictions ; but I neither 
 murmur nor repine." Observing the sadness of my counte- 
 
SOCIETY OP FRIENDS. 421 
 
 nance, she said: "Why should I not go now? I can never go 
 better." I told her if Providence pleased to raise her again, 
 she might be with me longer, and be of service, and yet go 
 well. She readily answered: "There may be danger in that; 
 I am how ready." At another time I told her, when bemoan- 
 ing myself, if the Lord should see meet to remove her from 
 me at that time, that I believed he would receive her into the 
 mansions of glory. She replied : " I never doubt that. I trust 
 through Christ to be received into the arms of eternal bliss, 
 for I am in peace, and perfectly easy." 
 
 It is recorded of Job Thomas, a Welsh Friend, that about 
 the year 1797, near his own dwelling, he was thrown from a 
 young horse, and received so great an injury on the spine, as 
 at length to occasion the deprivation of voluntary motion in 
 every limb. His head, only, remained subject to his will. This 
 he could still turn, whilst he was beholden to personal assis- 
 tance for his removal from his bed to his chair, for any slight 
 alteration of position in it, and in short, for almost every com- 
 mon function of the body: the free performance of which, 
 though it is scarcely observed by the healthy and vigorous, 
 constitutes much of the comfort of animal life. But his body, 
 thus deprived of motion, was still sensible to pain; and much, 
 very much, of this positive affliction was added to the nega- 
 tive one of total helplessness. He used to be fastened, rather 
 than to sit in a chair, and his body and legs were nearly in 
 one straight and stiff line; with his useless arms lying before 
 him, and his bowels, or some other of the interior parts, often 
 grievously affected with violent pain, to which his worn and 
 pallid countenance gave ample testimony. Yet his mind seems 
 to have been unimpaired. He received much comfort from 
 the visits of his friends, especially of such as he esteemed 
 alive in the Truth; he kept up religious meetings in his house, 
 and often labored in them in doctrine, for the edification of 
 
422 INCIDENTS CONCERNING THE 
 
 those who were assembled with him; and he dictated some 
 epistles. 
 
 Thus suffering, he continued about ten years. At length, 
 towards the beginning of the Eighth Month, 1807, his symp- 
 toms of disease increased, and on the fifteenth of that month, 
 being considerably more indisposed in bodily health, he called 
 his wife and son to his bed-side; and, with a pleasant coun- 
 tenance, spoke to them, in the Welsh language, nearly as fol- 
 lows. 
 
 He inquired of them, whether they had any thing to say to 
 him; "for," said he: 
 
 The blessed hours aire approaching; yea; and before this 
 night I shall have escaped in safety, where neither trials nor 
 troubles shall come. Be content, and do not grieve after me; 
 for I am setting off to endless joy, to praise Him who has 
 brought me patiently through the whole of my troubles, and 
 inexpressible afflictions. Support, me, Lord, for these few 
 minutes; for I am nearly come beyond the boundary of time, 
 to a boundless eternity. I am now near giving you the last 
 farewell; but take warning, and be daily on your watch, for, 
 in the hour you do not suspect, death, namely, the king of 
 terrors, will come to meet you, who will make no difference 
 between one or the other. But in the strength and love of 
 Jehovah, you will not fear death; if you seek Him whilst He 
 is to be found, and serve Him with a willing mind and an obe- 
 dient heart, for his paths are paths of peace, and his ways are 
 ways of pleasantness. 0, pray continually to the Lord, to draw 
 your desires and affections from off earthly things, and to es- 
 tablish them upon things heavenly and everlasting. 
 
 My hope is in the mercy of Him, who has washed me in the 
 fountain set open for the house of David, and the inhabitants 
 of Jerusalem. Not through my own merits, but through the 
 merits of the crucified Immanuel, who died for the sins of all 
 mankind. And you who have to remain a little after me, give 
 the praise, the reverence, and the honor to Him ; and supplicate 
 day and night before his throne, until you have certain knowl- 
 edge that you have been baptized with the baptism of the Holy 
 
SOCIETY OF FRIENDS. 423 
 
 Spirit; which was sealed by the blood of the everlasting cov- 
 enant. Remember, it is not an outward baptism that will 
 serve; which is but the practising the old shadows. Know 
 also, that it is not the profession of religion that will do; but 
 one that is pure and undefiled before God. This will conduct 
 you in safety to the everlasting habitations. 
 
 Now the time of my dissolution draws nigh; for me to go 
 to the place where I have been these two nights. The Lord 
 himself came to meet me, and took me with Him to the height 
 of heaven; among myriads of his holy angels, where his saints 
 were before Him, and will be forever. 
 
 Behold, now I give up the spirit, and lo! my comely com- 
 panions, coming to hold my head above the waves of Jordan. 
 Behold! the gates of heaven open, and the Lord himself with 
 arms stretched out to receive me to his mercy. I hope that 
 you, who are behind, will follow me thither. Success to the 
 Gospel from sea to sea, and from the river to the end of the 
 earth; also to my dear brethren, that they may persevere in 
 their faith to the end of their days, and then their rest will 
 be with the Lamb, where no pain or affliction will come. • 
 
 Behold, the blessed time is come, for me to depart in peace 
 with every one, with good desires for every one, and forgiv- 
 ing every one. Keceive my last farewell, and the Lord bless 
 you with the blessings of Mount Zion. 
 
 The account preserved of the last sickness of Samuel Em- 
 len, of Philadelphia, says: 
 
 During his waking hours, the attributes of his God, whom 
 he had long served, were almost his perpetual theme. He 
 was frequent in declaration of his power, his mercy, and good- 
 ness to his soul, and in acknowledgment of the rich consola- 
 tions with which his mind was supported, and frequently re- 
 peated: "Their sins and their iniquities will I remember no 
 more; I will cast all their sins behind my back; " and in much 
 brokenness of spirit, " Ye shall have a song as in the night, 
 ■when an holy solemnity is kept, and gladness of heart, as when 
 one goeth with a pipe to come into the mountain of the Lord, 
 to the mighty One of Israel." "Oh! the tears of holy joy 
 which flow down my cheeks; sing praises, high praises to my 
 
424 INCIDENTS CONCERNING THE 
 
 God!" " I feel nothing in my way, although my conduct through 
 life has not been in every respect as guarded as it might have 
 been, yet the main bent of my mind has been to serve thee, 
 God, who art glorious in holiness and fearful in praises. I 
 am sure I have loved godliness, and hated iniquity; that my 
 petitions to the throne of Grace have been accompanied with 
 faith; " and that he had a precious evidence that his sins were 
 forgiven; adding, "I am not sensible of having injured any 
 one, I have not broken up any poor family for rents, but have 
 given up much; which is my great consolation, seeing it's the 
 merciful who obtain mercy." 
 
 On First-day, the twenty-ninth of Twelfth Month, he ap- 
 peared as cheerful and pleasant as at any time: his mind being 
 remarkably calm and covered Avith love, he again frequently 
 repeated: "Their sins and their iniquities will I remember no 
 more, I will cast all their sins behind my back," and was com- 
 forted with the calls and sympathy of friends, more or less of 
 whom, generally visited him every day during his short confine- 
 ment within doors. He went to bed about ten o'clock on First- 
 day evening, lay awhile without pain, and fell comfortably to 
 sleep for about an hour, when he awoke a little after twelve 
 o'clock, being seized violently. This attack soon appearing 
 more alarming than any before, two of his near connections 
 and a physician, were called in, when he took an affectionate 
 leave of his family. No prospect of benefit appearing from 
 further medical aid, he was rather desirous that nothing might 
 be attempted, but wished to lie as quiet as possible, saying: 
 " All I want is heaven. Lord! receive my spirit," and was ear- 
 nest that those about him might pray for his preservation in 
 patience to the end. "My pain is great — ^my God! grant me 
 patience — humble, depending patience," and then repeated: 
 ' ' Call upon me in the day of trouble; I will deliver thee and 
 thou shaft glorify me,' " and also with great fervency, a con- 
 siderable part of the Lord's prayer. Shortly afterward: " Oh! 
 how precious a thing it is to feel the Spirit itself, bearing wit- 
 ness with our spirits that we are his. Oh, this soul is an awful 
 thing !^ — I feel it so; you who hear me, mind. It is an awful 
 thing to die! the invisible world, how awful!" His end being 
 now fast approaching, he said: "I entreat that nothing may 
 
SOCIETY OP FRIENDS. 425 
 
 be done to me, but what I may request, that my mind may not 
 be diverted, that my whole mind may be centred in aspirations 
 to the throne of Grace!" Shortly after: "Almighty Father, 
 come quickly, if it be thy blessed will, and receive my spirit;" 
 when he lay quietly awhile, the conflict being apparently over; 
 but feeling again the clogs of humanity he said in a low voice: 
 " I thought I was gone," and added: " Christ Jesus receive my 
 spirit." These were his last words; a few minutes after which 
 he departed without sigh, groan, or struggle, about half past 
 four o'clock, on the morning of the thirtieth of the Twelfth 
 Month, 1799. 
 
 In the case of David Barclay, the father of the Apologist, 
 was fulfilled the language of Holy Writ: "Mark the perfect 
 man and behold the upright, for the end of that man is peace.'' 
 After undergoing various indignities and imprisonments, he 
 passed the latter part of his days, mostly unmolested by perse- 
 cution, on his estate at Ury, enjoying the tranquillity of a coun- 
 try life, after many years of hardship and trial; possessing 
 also the esteem of all who knew him, but, above all, that in- 
 estimable treasure, "The peace of God, which passeth all un- 
 derstanding, and which alone is able to keep the heart and 
 mind through Jesus Christ." He died in great peace and resig- 
 nation in 1686, full of hope and immortality. 
 
 Robert Barclay has preserved an affecting account of the 
 death of his father in the third volume of his works, from which 
 it appears he suffered from a fever for about two weeks, during 
 which time he evinced a quiet, contented mind, freely resigned 
 to the will of God; he also gave several striking testimonies to 
 the Truth, and to the love of God, " Shed abroad in his heart 
 by the Holy Ghost." Not once during the course of his illness, 
 though at times his sufferings were great, was he heard to mur- 
 mur, or betray any symptom of impatience. Only on one oc- 
 casion did he, under a sense of extreme weakness, evince a 
 feeling that seemed like a fear of death, whilst uttering the 
 
426 INCIDENTS CONCERNING THE 
 
 words: " I am going now." But if there were a moment's natu- 
 ral shrinking from the approach of the " king of terrors," it 
 was checked as soon as felt, for he immediately added: "but 
 I shall go to the Lord, and be gathered to many of my brethren, 
 who are gone before me, and to my dear son!" alluding to his 
 youngest son David, who died at sea about a year before, on 
 his voyage to East Jersey. 
 
 A physician that attended him, coming near him, he took 
 him by the hand, saying: " Thou wilt bear me witness, that in 
 all this exercise, I have not been curious to tamper nor to pam- 
 per the flesh." He answered: " Sir, I can bear witness that you 
 have always minded the better and more substantial part, and 
 rejoice to see the blessed end the Lord is bringing you to." He 
 replied : " It is the life of righteousness that we bear testimony 
 to, and not to an empty profession!" Then he called several 
 times: "Come, Lord Jesus, come! Come!" and again: "My 
 hope is in the Lord!" 
 
 A very short time previous to his death, some Friends from 
 Aberdeen came to see him. He took them by the hand, and 
 said several times, they were come at a seasonable opportunity. 
 After a few words had been spoken, and one of the Friends had 
 prayed, ending in praises, he held up his hands and said: "Amen! 
 Amen! forever!" 
 
 Afterwards, when they stood looking at him, he said: " How 
 precious is the love of God among his children, and their love 
 one to another. Thereby shall all men know that ye are Christ's 
 disciples, if ye love one another! How precious it is to see 
 brethren dwell together in love ! My love is with you — I leave 
 it among you." 
 
 About eight at night, several Friends standing about the 
 bed, he, perceiving some of them to weep, said: " Dear Friends, 
 all mind the inward man; heed not the outward. There is One 
 that doth regard — the Lord of Hosts is his name." 
 
SOCIETY OP FRIENDS. 42-7 
 
 After he heard the clock strike three in the morning, he 
 said: "Now the time comes!" and a little after, he was heard 
 to say: " Praises, praises to the Lord! Let now thy servant de- 
 part in peace. Into thy hands, Father, I commit my soul, 
 spirit and body. Thy will, Lord, be done on earth, as it is in 
 heaven." 
 
 "•These sentences," says Robert Barclay, " he spoke by short 
 intervals, one after another, and fell asleep, like a lamb, in re- 
 markable quietness and calmness." 
 
 CHAPTER XIIL 
 
 WAK. 
 
 The Society of Friends, at their very rise, saw the inconsis- 
 tency of wars and fightings with the loving spirit of the Gos- 
 pel of Christ. When George Fox was a prisoner at Derby, 
 in 1650, he was brought before the commissioners, who wished 
 to make him captain over some soldiers, who had recently been 
 enlisted. They asked him, if he would not take up arms for 
 the commonwealth against Charles Stewart. But he answered 
 that according to James' doctrine, wars arose from the lusts, 
 and that he lived in the virtue of that life and power that 
 took away the occasion of all wars. As he refused to join 
 the army he was sent back to prison. After some months 
 further confinement an effort was made to press him for a 
 soldier, but he steadily refused. 
 
 The records of the Society furnish many instances of the 
 firmness with which Friends refused to perform military ser- 
 vices. One of the most interesting of these is the case of 
 Richard Seller: 
 
 Richard Seller was a fisherman of Kilnsea, on the coast of 
 
428 INCIDENTS CONCERNING THE 
 
 Yorkshire, who had been convinced of the truth of the Gos- 
 pel, as held by the Society of Friends. During the war be- 
 tween the English and Dutch, about the year 1665, he was 
 pressed at Scarborough into the king's service, and forcibly 
 conveyed on board the flag ship " Royal Prince," commanded 
 by admiral sir Edward Spragg, and having on board nearly 
 one thousand men. Being commanded to go to work at the 
 capstan, he declined, and told them that not being free to do 
 the king's work, he would not live at his charge for victuals. 
 Upon this the boatswain's mate beat him severely; and he was 
 ordered on the quarter deck, where the captain asking him 
 the reason of his refusing to fight, or partake of the ship's 
 provisions, he replied that he was afraid of offending God, and 
 durst not fight with carnal weapons; whereupon the captain 
 also fell upon him with his cane, knocking him down three or 
 four times on the deck, and beating him very severely as long 
 as he had strength to do it. One Thomas Horner coming up, 
 who had had some acquaintance with Richard, entreated the 
 captain " to be merciful, for he knew him to be an honest and 
 good man;" but the captain in his fury exclaimed, "He is a 
 Quaker — I will beat his brains out!" and falling upon him 
 again, beat him until he became exhausted, and then called 
 another person to help him. After this they tied ropes to his 
 wrist, and reeving the ropes through two blocks in the mizen- 
 shrouds, hoisted him aloft, and fastened the ropes, so that he 
 hung there by his wrists for some time a butt for the vulgar 
 jests of this wicked crew. Then they let fly the ropes, and 
 he fell upon the deck. The captain called to the boatswain's 
 mate, to " take the Quakerly dog away, and put him to the 
 capstan, and make him work, and beat him, and spare him 
 not." This man performed his officer's command thoroughly, 
 beating Richard unmercifully, tying his hands to the capstan, 
 and making the men thus haul him around with them by main 
 force. But the fastenings of his hands coming loose by some 
 means which no one could explain, the conscience of this guilty 
 man appears to have been aroused; he thought it was done 
 by an invisible hand, and his mind was so strongly affected by 
 the circumstance, that he " promised before God and man, 
 that he would never beat or cause to be beaten, either Qua- 
 
SOCIETY OP FRIENDS. 429 
 
 ker or any other man that refused for conscience' sake to act 
 for the king, and if he should, he wished he might lose his 
 right hand. 
 
 This man's turn came now to suffer. He was called up be- 
 fore the admiral, for refusing any longer to beat Richard Sel- 
 ler, and being desired to answer for himself, he said, " I have 
 beaten him very sore, and I seized his arms to the capstan's 
 bars, and forced them to heave him about, and beat him — 
 and in three or four times of the capstan's going about, the 
 seizings were loosed, and he came and sat down by me. Then 
 I called the men from the capstan and had them sworn, whether 
 they had loosed him or not, but they all denied that they either 
 loosed him or knew by what means he was loosed; neither 
 could the seizings ever be found. Therefore I did and do be- 
 lieve that it was an invisible power that set him at liberty, and 
 I did promise before God and the company, that I would never 
 beat a Quaker again, nor any man else for conscience' sake." 
 At this the admiral told him, he must lose his cane (the in- 
 signia of his office); which he willingly yielded. He added, 
 that " he must also lose his place," which also he was willing to 
 do. He then told him " he must lose his right hand; " when 
 he held it out, and said, " take it from me if you please." So 
 ■ they took his cane from him, and displaced him, but did not 
 fulfil the other barbarous threat. 
 
 Richard was given in charge by the admiral to seven men, 
 who were commanded to beat him wherever they met with 
 him, for seven days and nights, and to make him work; the 
 first of which they did till they were weary, and desired to 
 be excused. Another man then undertook it, and beat him 
 • occasionally for a day and a night, when he also desired to be 
 excused. The admiral having him stripped, and examining 
 his body, could find no bruises, at which he grew angry with 
 the men for not beating him enough; but Captain Fowler Re- 
 plied to him, " I have beaten him myself as much as would 
 have killed an ox." The jester, (a silly man often in those 
 days retained about the persons of the nobility to make mer- 
 riment by his fooleries), who had instigated them to the hoist- 
 ing punishment, said "He had him hung a great while by the 
 arms up aloft in the shrouds," and the men declared, " They 
 
430 INCIDENTS CONCERNING THE 
 
 also had beaten him very sore, but they might as well have 
 beaten the mainmast." The admiral, however, was inexorable, 
 Richard was laid in irons, and the ship's company by procla- 
 mation prohibited, on pain of similar punishment, from pro- 
 viding him with food. So he lay in irons day and night for 
 nearly two weeks, and would probably have famished, but that 
 two Friends of Bridlington had, early after his seizure, sent 
 him a supply of provisions. As it was, he grew very ill with 
 a fever. After some days, the remainder of his food being taken 
 away, the carpenter's mate secretly provided him with some 
 refreshment, telling him that he had of his ovra, independent 
 of the ship's provisions, and that before he came on board he 
 was strictly charged by his wife and mother, "That if any 
 Quaker came on board, he should be kind to them;" he added 
 that he had also lately received a letter from them, wherein 
 they repeated their charge, " to remember his promise, and 
 be kind to Quakers, if any were on board." This man, how- 
 ever, was soon sent away from the vessel on some occasion, 
 and Richard remained without sustenance for three days and 
 nights. 
 
 After suifering in this way for a considerable time, the ad- 
 miral called a council of war, composed of the officers of that 
 and other ships, to decide on the iinal punishment to which 
 Richard Seller should be condemned. Being so lame with the 
 irons that he could not stand, he was set on a bulkhead to 
 hear his sentence. The judge or president who was governor 
 of Dover Castle, was a papist, and when they were much di- 
 vided in sentiment, to what death to subject their prisoner, 
 this man proposed that he ".Should be put in a barrel or cask 
 driven full of nails with their points inwards, and so rolled to 
 death." But the council of war thinking this too horrible a 
 punishment, agreed that he should be hung. The poor inno- 
 cent prisoner meanwhile was lifting up his heart to the God 
 of his life, who left him not in his extremity, but raised his 
 mind above all earthly things, endued him with sudden strength, 
 and enabled him to declare to the assembly, that " The hearts 
 of kings themselves were in the hand of the Lord, and so were 
 theirs and his; that he valued not what they could do to this 
 his body, for he was at peace with God and with all mankind. 
 
SOCIETY OP FRIENDS. 431 
 
 even with them, his adversaries; that he could never die in a 
 better condition, for the Lord had satisfied him that his sins 
 were forgiven, and he was glad in his mercy that He had made 
 him willing to suflEer for his name's sake, that he was heartily 
 glad and did really rejoice with a seal to the same in his 
 heart." His accusers and Judges could not bear this, and most 
 of them slunk away. A man came and laid his hand on Rich- 
 ard's shoulder, saying, "where are all thy accusers?" And 
 looking round he found them gone. The admiral, however, 
 being still there, he showed him his terrible sores, produced 
 by the irons on his limbs; and an old soldier coming up,. put 
 off his cap, and kneeling down on his bared knees before the 
 commander, with the obsequious etiquette of the navy, beg- 
 ged his pardon three times, and having got liberty to speak, 
 thus addressed him: " Noble Sir Edward, you know that I have 
 served his majesty under you many years, both in this nation 
 and other nations by sea, and you were always a merciful man; 
 therefore do I entreat you in all kindness, to be merciful to 
 this poor man, who is condemned to die to-morrow, and only 
 for denying your order, for fear of offending God, and for 
 conscience' sake; and we have but one man on board, out of 
 nine hundred and fifty, which doth refuse for conscience' sake; 
 and shall we take his life away? Nay, God forbid. For he hath 
 ali-eady declared, that if we take his life, there shall a judg- 
 ment appear on some on board within eight and forty hours; 
 and to me it hath appeared; therefore I am forced to come 
 upon quarter-deck before you, and my spirit is one with his. 
 And therefore I desire you in all kindness, when you take his 
 life, to give me the liberty to go off; for I shall not be will- 
 ing to serve his majesty any longer on board ship. So I do 
 entreat you once more, to be merciful to this poor man." 
 
 The chief gunner also, who had been formerly a captain, 
 came in the same humble manner, and begged for Richard's 
 life. The admiral, however, persisted, and desired him to go 
 down, and spend the day in taking leave of his acquaintances 
 on board. That night, one of the men kindly offered him the 
 use of his hammock, and he obtained the luxury whicl^, had 
 long been denied him, whilst he lay continually in irons, of a 
 good night's rest. About eight o'clock the next morning, 
 
432 INCIDENTS CONCERNING THE 
 
 'the captains of the other ships, who had joiped in the council 
 of war, having come on board, and a rope being fastened on 
 the mizzen yard arm, with a boy ready to turn him off, Eich- 
 ard was brought out to be executed. Coming to the spot, 
 the commander asked the council how their judgment stood? 
 And most of them consenting, he turned to the prisoner, and 
 desired him. freely to speak, if he had anything to say before 
 his execution. He replied that he had little at present to 
 say. Then came a man who bid him go forward to be hung; 
 and he stepping on the gunnel to go towards the rope, the 
 commander bid him stop there, if he had anything to say. At 
 this juncture, when perhaps the hearts of some were soften- 
 ing at the fate which seemed impending over this innocent suf- 
 ferer, the person who had acted as judge on the trial, incau- 
 tiously showed his bigotry by the remark, " Sir Edward is a 
 merciful man, that puts that heretic to no worse death than 
 hanging:" The word ' heretic' struck the ear of the admiral, 
 who professed himself a protestant; and scorning to be made 
 a tool to execute the vengeance of a papist, he turned quickly 
 about, and asked him what he had said. " I say," replied he, 
 " that you are a merciful man, that puts him to no worse death 
 than hanging." " But," said the commander, " what is that 
 other word that thou saidst? — ' that heretic' I say, he is more 
 a Christian than thyself; for I do believe that thou wouldst 
 hang me, if it were in thy power." And turning to his prisoner, 
 he said: " Come down again; I will not hurt a hair of thy head, 
 for I cannot make one hair grow." He immediately caused it 
 to be proclaimed three times over, that if any credible man 
 on board would give evidence that Richard had done anything 
 deserving of death, he should have it; but no one appearing, 
 he proclaimed " That the Quaker was as free a man as any on 
 board." So the men, who filled the shrouds, tops and decks, 
 heaved up their hats, and loudly cried: " God bless sir Edward; 
 he is a merciful man." And thus did the Almighty Caretaker of 
 his lowly, dependent children, defeat the evil intentions of those 
 who sought the life of this faithful sufferer for the cause of 
 a pure conscience, and for his testimony to the peaceful na- 
 ture of true Christianity. Great was the peace with which 
 his soul was filled on this memorable day. Much kindness was 
 
SOCIETY OF FRIENDS. 433 
 
 shown to him by all on board, but he declared that the " great 
 kindness of the Lord exceeded all." 
 
 Being thus preserved from death, he was soon after made 
 instrumental to the saving of the ship and the lives of many 
 on board. It appears that he was visited by a remarkable 
 dream or vision, in which it was shown him that the vessel 
 would be engaged with the Dutch on a certain sand-bank, and 
 in imminent danger of running aground, and so becoming a 
 prey to the enemy. And though it was death, by the rules of 
 the navy, for any one to say anything calculated to discourage 
 the crew in time of battle, yet he was not easy without men- 
 tioning the circumstance to one or two of the officers; and 
 when afterwards they were engaged in battle, he, from the 
 shrouds, pointed out to the -pilot the very sand-bank which 
 had been marvellously manifested to him several days before, 
 when he and the rest were entirely unacquainted with such a 
 shoal. The vessel was immediately put about, in spite of the 
 commander's orders to the contrary, who knew nothing of the 
 danger; and they were thus suddenly rescued from running 
 aground through the instrumentality of this despised and 
 abused man. During the engagement he was employed in 
 attending to the poor wounded and dying men; and again 
 saved the ship from danger by pointing out a fire-ship rapidly 
 approaching them through the smoke, filled with combustibles, 
 in order to set them on fire by the collision which would soon 
 have taken place. 
 
 About a week after this they were again engaged with the 
 Dutch, and Richard was as before employed in carrying down 
 and attending to the wounded men. This day they lost about 
 two hundred of their ship's company. In describing this day's 
 work he says: " The lieutenant meeting me, asked me if I had 
 received any wound. I told him none. He asked how I came 
 to be so bloody. Then I told him, ' It was with carrying down 
 wounded men.' So he took me in his arms and kissed me; and 
 this was the same lieutenant that persecuted me so with irons 
 at the iirst." 
 
 Soon after this, the vessel arriving near Chatham, the ad- 
 miral came up to Richard, and laying his hand on his head, 
 said: " Thou hast done well, and very well, too," and gave him 
 
 28 
 
434 INCIDENTS CONCERNING THE 
 
 liberty to go ashore. Richard requested from him a certifi- 
 cate to show that he had not run away. The admiral, know- 
 ing he was a fisherman, and likely, from his occupation, to be 
 exposed again to be pressed on. board some ship of war, said: 
 " Thou shalt have one to keep thee clear at home, and also in 
 thy fishing;" and having it made out, he signed it and gave it 
 to Richard, wishing him well, and desiring to hear from him 
 if he got well home. His pay was oif ered him, but he refused 
 it, and told them he had money- of his own, which he hoped 
 would serve him till he reached his home. 
 
 Such is the remarkable narrative of the sufferings of this 
 faithful man, who rather than violate his conscience by being 
 instrumental to destroy other men's lives, endured with pa- 
 tience many sore trials, " loving not his life unto the death," 
 but was freely resigned to martyrdom for his testimony against 
 war, and was preserved from it at the last extremity by a 
 memorable interposition of Him who can change the hearts 
 and purposes of men at his will. And thus was he enabled to 
 triumph over the malice of his enemies, who, conscious at 
 length of his innocence and virtue, became his friends and 
 favorers. 
 
 The narrative of Thomas Lurting is, perhaps, equally in- 
 structive: 
 
 He was for some time boatswain's mate on board a British 
 man-of-war, and during the period of his being thus employed, 
 experienced many remarkable preservations from death; which 
 appear to have made a deep impression on his mind, as being 
 evidently the fruits of Divine protection, and affected him 
 with feelings of gratitude and tenderness. 
 
 About the year 1654 there was, among the soldiers in the 
 ship in which he then served, a young man who had been at a 
 meeting of the Quakers in Scotland, and was, in some degree, 
 convinced of their principles. Through the instrumentality 
 of this young man, two of the ship's company were seriously 
 impressed, and often met together in silence for the purpose 
 of Divine worship, which attracting attention, others were in- 
 duced to come and see them, by which means their number 
 increased. The peculiarity of their demeanor in declining the 
 
SOCIETY OF FEIENDS. 435 
 
 customary compliments of the world, and refusing to repair 
 to the ordinary worship on board the ship, occasioned them 
 much unfriendly treatment from their associates, in which 
 Thomas Lurting joined with furious zeal, and being encour- 
 aged by the captain and priest, often beat and abused them 
 when religiously met together. This conduct, however, was 
 far from affording him peace of mind, and his former deliver- 
 ances being fresh in his remembrance, he soon desisted, and, 
 being now brought under condemnation for his sins, he was, 
 through various inward exercises, and after much struggling 
 against so humiliating an alternative, constrained to acknowl- 
 edge the truth of that which he had so recently despised, and 
 from a sense of religious duty joined in connection with those 
 seriously-disposed people. 
 
 This change subjected him, among the rest, to much suffer- 
 ing, and, having received the name of Quakers, they were, in 
 common with that people, made the objects of scorn and de- 
 rision. In this the captain was exceedingly active and bitter, 
 and even after the men in the ship refused any longer to mo- 
 lest them, would procure men from other ships for that pur- 
 pose. Some time after, a sickness prevailed on board the ship, 
 by which above forty lives were destroyed in a short time. 
 This visitation so affected the captain that from that time his 
 disposition towards them was changed, and instead of an ene- 
 my, he became, apparently, their friend; often sending Thomas 
 part of his own provisions, and became so well pleased with 
 him, that when anything was to be done, he would often say 
 to Thomas: " Take thy friends and do such and' such a thing; " 
 for though they had received the name of Quakers, yet they had 
 not had any communication with that people, and had not yet 
 seen the impropriety of war, and, when sent upon any such ex- 
 pedition, commonly succeeded beyond expectation. Although, 
 with others, they annoyed their enemies, yet they would take 
 none of the plunder. In many desperate engagements in which 
 others were often killed or wounded, they received no hurt, 
 though they behaved themselves so valiantly that the captain 
 would say "that he cared not if all his men were Quakers, for 
 they were the hardiest men in the ship." 
 
 But this time of liberty Thomas looked upon as the forerun- 
 
436 INCIDENTS CONCERNING THE 
 
 ner of further trouble, for he saw that what was done in pre- 
 tended friendship was but to serve their own ends, and there- 
 fore he expected a time of trial, which soon arrived, in which 
 their faithfulness was to be proved. 
 
 Their ship having been ordered to go to Barcelona, the sta- 
 tion assigned her was to lie against a castle and batter it, and 
 one corner of the castle firing into the ship, Thomas Lurting 
 was for beating down that part; he, as well as his friends, hav- 
 ing fought till now with as much courage as any. Accord- 
 ingly, he (being stripped to the waist) went into the forecastle 
 and levelled the guns, but said: " Fire not till I go out and see 
 where the shot lights, that we may level higher or lower;" 
 but as he came out of the door, suddenly the thought ran 
 through him: " What if now thou killest a man? " This struck 
 him as a thunderbolt, and He who can turn the hearts of men 
 at his pleasure so completely changed his in a moment that, 
 although just before bent upon destroying his enemies, he now 
 felt no disposition for it, though it were to gain the whole 
 world; and, immediately putting on his clothes, he walked on 
 the deck as though he had not seen a gun fired. 
 
 At night they removed out of reach of the castle's shot, and 
 Thomas took occasion to speak with two of his friends, in- 
 quiring their judgment in regard to war; they said but little 
 in answer, only, that if the Lord sent them well home, they 
 would never engage in it again. To which he returned, that 
 if he was faithful to the Divine witness within him, and the 
 action was renewed again on the morrow, with the Lord's as- 
 sistance he should bear his testimony against it, for he clearly 
 saw that, as they had been such great actors in fighting, they 
 must now bear their testimony against it, and abide the issue. 
 Some time after, one of Thomas's friends went to the captain, 
 desiring to be cleared, and the captain asking for what reason, 
 he answered. " that he could fight no longer;" to which the 
 captain replied: " He that refuses to fight in time of engage- 
 ment, I will put my sword through him." " Then," said the 
 other, "thou wilt be a manslayer, and guilty of shedding blood;" 
 for which the captain beat him severely with his fist and cane, 
 and he who had before professed to be their friend now became 
 ^their open enemy. 
 
SOCIETY OP FRIENDS. 437 
 
 In the course of a short time, being about the year 1655, 
 they were ordered to go a cruising, and discovered, one morn- 
 ing, a ship bearing down upon them, which they supposed to 
 be a Spanish man-of-war; when orders were given to clear the 
 ship for battle, Thomas, being sensible that a time of trial was 
 now come, earnestly desired of the Lord that he might be en- 
 dued with strength for the occasion; and being met with his 
 friends, he told them that things looked dark and cloudy, yet 
 his hopes were that the Lord would deliver all such as were 
 of his faith; adding: "The captain puts great confidence in 
 you, therefore let us be careful that we give no just occasion 
 for offence. Let us meet in the most public place on deck, 
 in full view of the captain, that he may not say that we de- 
 ceived him in not telling him we would not fight." Being thus 
 met upon deck, in a little time, the lieutenant said to one of 
 them: " Go down to thy quarters; " to which he replied: " I can 
 fight no longer;" uponwhich the lieutenant went to the captain, 
 and, making the worst of it, said: " Yonder the Quakers are all 
 together, and I do not know but they will mutiny, and one says 
 he cannot fight." The captain, having asked his name, came 
 to him, threw his hat overboard, and beating him with his cane, 
 dragged him to his quarters, and having got his sword, came 
 in an angry, threatening manner towards them, when Thomas 
 stepping forward, with his eyes fixed upon him with great se- 
 riousness, the captain's countenance turned pale, and he called 
 his man to take away his sword. The ship they had seen prov- 
 ing to be a Genoese, their friend, the captain sent in the priest 
 in the evening to excuse his anger. -Thus this storm was over- 
 come, and Thomas finally got safe home. 
 
 Now, leaving men-of-war, he went to sea in a merchant ves- 
 sel, out of which he was several times pressed into the king's 
 service, and for bearing a faithful testimony to the peaceable 
 nature of Christ's kingdom, suffered much. Once he fasted 
 five days, taking only, at times, a draught of water, believing 
 that if he had eaten of their provisions it would have gone the 
 harder with him, as he scrupled to do even ship-work, not be- 
 ing satisfied to render any assistance to those whose business 
 it was to fight. 
 
 Having premised thus much, we have now to observe how. 
 
438 INCIDENTS CONCERNING THE 
 
 without violating his pacific principles, he re-took a ship from 
 pirates. This circumstance, while it exemplifies the care of 
 Divine Providence over his servants, may serve for an answer 
 to those who are often inquiring how the doctrines of the Gos- 
 pel are to be maintained when its disciples are invaded or at- 
 tacked by wicked men. 
 
 The vessel in which he was mate (the master being likewise 
 a Friend, or Quaker) was sailing in the Mediterranean, and, 
 passing near the island of Majorca, was chased by an Alger- 
 ine pirate, from which they endeavored to escape by sailing, 
 but, carrying too much sail, some of their rigging gave way, 
 and the Turks were thus enabled to overtake them. They 
 commanded the master to go on board, who accordingly, with 
 four of his men, went in his boat, leaving the mate with three 
 men and a boy on board his vessel. As soon as they came to 
 the pirate, thirteen or fourteen of the Turks went in the boat 
 to the English ship, leaving the master and four men behind. 
 This brought the mate into much anxiety, particularly as the 
 men who were left with him were rather unruly. In this strait 
 he was, however, made to believe that he would not go to Al- 
 giers, and having had great experience of the Lord's mercies, 
 he had learned to trust in Him almost against hope. This in- 
 ward assurance divested him of all fear, and going to the ship's 
 side to see the Turks come in, he received them as though they 
 were his friencjs, showed them all parts of the ship, and what 
 she was laden with, saying to the men that were with him: 
 " Be not afraid — ^for all this we shall not go to Algiers." He 
 then desired them, as they had been willing to obey him, to 
 be as willing now to obey the Turks, to which they agreed, and 
 soon perceived that by so doing they gained their confidence, 
 and they, seeing the diligence o'f the English seamen, became 
 careless, and having taken a small part of the lading, some 
 went again to their own ship, leaving eight of their number 
 behind. Upon this the mate said that if the master and four 
 men were now on board, he should not fear if there were twice 
 as many Turks. 
 
 He thus encouraged the seamen, who, not being of his per- 
 suasion, would have been ready to kill the Turks, if an oppor'- 
 tunity had offered. Meanwhile, it was the mate's earnest 
 
SOCIETY OF FRIENDS. 439 
 
 prayer, that the Turks might be induced to send their captain 
 and men back, and his desire was answered, for soon after, 
 they were permitted to come on board. 
 
 Then all fear of going to Algiers was taken away, and he 
 said to the men, some of whom blamed his behavior, " I now 
 believe I shall not go to Algiers; and if ye will be ruled by 
 me, I will act for your delivery as well as my own." At this 
 time, however, he saw no way for it, although he spoke thus 
 boldly, the Turks being all armed, and themselves without 
 arms. Upon his saying to them, shortly after, when they were 
 all together, except the master: " What if we should overcome 
 the Turks and go to Majorca?" Says one, "I will kill one or 
 two;" " and I," said another, " will cut as many of their throats 
 as you will have me." But of this the mate entirely disap- 
 proved, not intending to injure one of them, and told the men, 
 that if he knew they would touch a Turk in that way, he 
 would tell the Turks himself, " but," said he, if ye will be ruled 
 by me, I will act for you, if not I will be still." They, seeing 
 that he would not suffer them to have their dwn way, agreed 
 to do as he would have them. 
 
 He then directed them, that if the Turks bid them do any- 
 thing, to do it without hesitation, and with as much diligence 
 and quickness as possible; " for," said he, " that pleases them, 
 and will induce them to let us be together." To this, the men 
 all agreed. Upon informing the master of his intentions, he 
 remarked, that if they were to attempt to rise and should fail 
 and be overcome, they might as well be burnt alive, and indeed, 
 the mate knew that in such an event, they would be punished 
 with great cruelty. The master was fearful, that in order to 
 gain their ends, blood might be spilled, and therefore hesitated 
 to consent to the proposal; but the mate assuring him that he 
 was resolved not to spill a drop of blood, and that he would 
 rather go to Algiers, than one Turk should be killed, induced 
 the master to consent that he should do as he pleased. 
 
 Meanwhile, the weather became stormy, so that they lost 
 sight of the Turkish man-of-war, which was what the mate 
 desired, and the Turks, seeing the diligence of the English 
 sailors, grew careless about them. A few nights afterwards, 
 the captain of the Turks and one of his companions, having 
 
440 INCIDENTS CONCERNING THE 
 
 gone to sleep in the cabin with the master, the mate persuaded 
 one to lie in his cabin, and another in another, and it raining 
 very much, he at last persuaded them all to lie down, and when 
 they were all asleep he got their arms into his possession; this 
 done, he said to his men, " Now we have the Turks at our com- 
 mand," warning them, at the same time, that if they attempted 
 to injure them, he would be against them. So carefully did he 
 guard his prisoners against violence and injury. 
 
 They then steered for Majorca, keeping the Turks below 
 deck; and having a strong gale, were in sight of it by morning. 
 The Turks, when they found the situation they were in, and 
 that, instead of their own country, they were in sight of Ma- 
 jorca, were completely surprised; but, so far were they from 
 attempting to resist, their spirits sunk, and they begged they 
 might not be sold. This, the mate assured them, should not be 
 done, and, in order to avoid any difficulty with the Spaniards, 
 he contrived a place to hide them, that they might not be found. 
 Arriving in port, the master having attended to his business on 
 shore, returned* without taking license, fearing the Spaniards 
 might come on board, and take away their prisoners. At night, 
 the captain of another English ship which was lying there, 
 came on board, and was told, under a promise of secrecy, what 
 had occurred. Upon hearing it, he wished very much to have 
 two or three of the Turks to take with him to England; which 
 being denied him, and finding he could not prevail on the master 
 or his mate, he told them they were fools for not selling the 
 Turks, who were each worth two or three hundred pieces of 
 eight [dollars]. But they told him, that if he would give many 
 thousands, he should not have one of them, for they hoped to 
 send them to their own country. The mate said, he would not 
 sell them for the whole island. This man going ashore, broke 
 his promise, and told the Spaniards of the circumstance, who 
 threatening to take the Turks, the captain was under the ne- 
 cessity of calling upon them to assist in getting the vessel out 
 to sea, thug hazarding their own lives and liberty, from kind- 
 ness to their prisoners. 
 
 They suffered the Turks to have their liberty for four or five 
 days, until they made an attempt to rise, which the mate pre- 
 vented without injury to any of them, though he once was 
 
SOCIETY OF FRIENDS. 441 
 
 under the necessity of laying hold of one; and indeed he was 
 so kind to them, that some of his men said he took more care 
 of the Turks than of them, to which he answered that they 
 were strangers, and they must treat them well. 
 
 They continued hovering for several days, being unwilling to 
 put into any port in Spain, but at length concluded to steer 
 for the Barbary coast, which they reached in a few days. The 
 next consideration was how the Turks should be landed. After 
 several suggestions, the mate, who had been the agent thus 
 far, concluded to take the ship's boat and put them ashore. 
 This proposal, attended as the undertaking manifestly was, 
 with much risk, drew tears from both the master and the 
 mate, but the latter, taking courage said, that he believed the 
 Lord would preserve him, for he had nothing but good will in 
 venturing his life, and that he had not the least fear, but that 
 all would be well. The master having consented, the mate 
 called up the Turks, and going with two men and a boy into 
 the boat, took them all in, loose and unbound, but in order to 
 prevent a sudden rising, he placed their captain in the stern of 
 the boat, then one in his lap, and one on each side, and one in 
 each of their laps, and so on, till they were all seated. He 
 himself sat in the bow of the boat, and with a boat-hook in his 
 hand, having next him one of the sailors, and the other two 
 rowing, one of them having an adze, and the other a cooper's 
 heading-knife, which were the only arms they had except those 
 belonging to the Turks. Thus the boat stood for the shore: 
 but as they came near it, one of the sailors becoming alarmed, 
 cried out, there were Turks in the bushes; and the pirates per- 
 ceiving their fright, took advantage of it, and all rose up at 
 once. The situation of the English sailors was at that instant 
 truly appalling; but the mate, preserving bis presence of mind, 
 and perceiving that the alarm was unfounded, turned the boat- 
 hook in his hand, and gave the Algerine captain a proof that 
 he was still subject to his orders, by striking him a pretty 
 severe blow, and bidding him sit down, which he did instantly, 
 and the rest followed his example. When the boat had ar- 
 rived so near the shore that the Turks could easily wade, he 
 ordered them to get out, having iirst supplied them with suffi- 
 cient provisions, till they could reach a neighboring town. 
 
442 INCIDENTS CONCERNING THE 
 
 The Turks would have persuaded the mate and his men to 
 accompany them, promising to treat them with wine, etc. But 
 although he trusted in Divine Providence, and felt but little 
 fear that they would ill-treat them, yet he prudently declined 
 their invitation, remembering the Scripture command: "Thou 
 shalt not tempt the Lord thy God." Being unwilling to retain 
 anything belonging to them, they then put the boat in nearer 
 the shore, and threw them all their arms. The Turks then 
 waved their caps, and so joyfully took their last farewell. 
 
 Upon the arrival of the vessel at London, the king, with the 
 duke of York and several lords, being at Greenwich, they were 
 told that a Quaker's ship was coming up the river which had 
 been taken by pirates, and redeemed without fighting; upon 
 which the king came in his barge alongside, and holding the 
 entering rope in his hand, was told the case as it had occurred. 
 When he heard that they had suffered the Turks to go free, 
 he said to the master: " You have done like a fool, for you 
 might have had good gain by them," and to the mate: "You 
 should have brought them to me." To which Thomas Lurting 
 answered: " I thought it better for them to be in their own 
 country." At which the king and his company smiled, think- 
 ing the master had done foolishly, but he and his mate were of 
 another mind, and they made it appear that they did practically 
 approve the command, of our Saviour: "Love your enemies, 
 and do good to them that hate you." 
 
 That wise man and noble Christian, Edward Burrough, in an 
 epistle to Friends in 1660, thus unfolds the position of the 
 true Christian as respects war: 
 
 As for all confusions, and distractions, and rumors of wars, 
 what are they to us ? What have we to do with them ? Wherein 
 are we concerned in these things? Is not our kingdom of 
 another world, even that of peace and righteousness? Hath 
 not the Lord called us, and chosen us into the possession of 
 that inheritance, wherein strife and enmity dwell not? Yea, 
 He hath broken down that part in us that is related thereunto, 
 and being dead in that nature of strife, bloodshed, and wars, 
 how can we live in strife and contention in the world, or have 
 fellowship with any therein. Our kingdom is inward, and our 
 
SOCIETY OP FRIENDS. 443 
 
 weapons are spiritual, and our victory and peace are not of 
 this world. Our war is against souls' enemies, and against the 
 powers of darkness, even by the sword of the spirit, which 
 God hath given us, and called us to war therewith, to convert 
 people from sin and death, and from the very occasion of wars 
 and contentions about the things that are earthly. This is our 
 calling and work at this day; and these things all the children 
 of the Lord are to mind, and to keep over the spirit of this 
 world in all people, which all this enmity, strife and confu- 
 sion that is up amongst men, lodgeth in, and ariseth out of 
 it. These things are the fruits of the spirit of this evil and 
 sinful world, and the fruits of the spirit of God are of another 
 nature, even peace and meekness towards all, and not enmity 
 towards any. In this spirit let us live and walk, admonishing 
 all hereunto, and praying for our enemies, and not hating them, 
 but doing good for evil, and not rendering evil for evil; but 
 being meek and humble, merciful and patient towards all. 
 
 When John Richardson visited the Island of Barbadoes in 
 the year 1702, he had an interview with the governor, when 
 the following conversation occurred: 
 
 I want to know the reasons why you as a people do not 
 assist the king ai)d country with men and arms, for their and 
 your own defence and safety, against all that may attempt your 
 hurt. I replied, the most convincing reasons I have to offer 
 to the governor are: we have neither precept nor example 
 from Christ or his apostles, to use the sword to hurt one 
 another with. No! said he, what then means that saying of 
 our Saviour, when He bade him that had no sword, sell his 
 cloak or coat and buy one? I replied, one of his disciples an- 
 swered and said, Lord here are two; Christ said, it is enough. 
 Now how two swords can be enough to answer for a general 
 precept, I leave the governor and all these men to judge. So 
 after a little pause he said, in case you were assaulted by rob- 
 bers, that would break your house and take what they could 
 get from you; or upon the highway, and would take your purse 
 or horse, what would you do in that case? I replied, I could 
 not directly answer what I should do in such a case, because 
 through the Lord's mercy I was never yet so assaulted; but it 
 
444 INCIDENTS CONCERNING THE 
 
 appears most likely, that I should endeavor to keep my house 
 from being broken up, and yet withal be tender of men's 
 lives; and as to the other assault, inasmuch as it is well known 
 I do not provide any outward weapon for my own defence, 
 neither sword, pistol, nor any such like weapon, therefore I 
 must rely upon the Lord for protection and help, who is able 
 to rescue me out of the hands of all such ungodly men; or if 
 He does not, I must endeavor to bear what the Lord suffers 
 such to do to me. The governor said, You say well, for in- 
 asmuch as you have not provided anything for your own de- 
 fence, you have nothing to fly to but the Lord; you say very 
 well; and said he hoped what he had offered had not given any 
 offence. I replied, it was so far from that, we were glad he 
 was so free with us. 
 
 In the support of their testimony against war, Friends in 
 Pennsylvania, New Jersey, etc., were brought under much con- 
 cern near the middle of the eighteenth century by the out- 
 break of hostilities with the Indians and French, and the 
 growth of a military spirit among the people who then far 
 outnumbered our members. The minutes of the Meeting for 
 Sufferings in 1757, contain the following remarkable state- 
 ment: 
 
 "There are some yet living in this country, who are wit- 
 nesses, that so long as the people lived in the fear of God, 
 walked in humility before Him, and kept his holy laws and 
 commandments, it went well with them and with their chil- 
 dren; the land rejoiced, the blessing of the Most High was 
 known, and his powerful, protecting providence, remarkably 
 conspicuous; for though we had no outward barrier, the sword 
 was not permitted to enter within our borders, but the salva- 
 tion of the Lord was a defence round about; but now blood 
 has been spilt, and the land is polluted therewith, and the 
 sound of war is heard." 
 
 A few years after these troubles had passed away, the at- 
 tempt of the British government to impose a tax on the col- 
 
SOCIETY OF FRIENDS. 445 
 
 onies, awakened a strong feeling of resistance, which eventu- 
 ally brought about the war of the Revolution, and necessarily 
 caused much anxious solicitude for the preservation of our 
 members in the peaceable spirit of the Gospel. In 1769 the 
 Meeting for Sufferings of Philadelphia, issued an epistle of ad- 
 vice and caution: "To our Friends and brethren in these and 
 the adjacent provinces," earnestly exhorting them " to guard 
 against promoting or joining in any measure proposed for the 
 support of our civil liberties, which on mature consideration, 
 may appear not to be dictated by the wisdom from above, 
 which is pure, peaceable and gentle." 
 
 As the unsettlement and political stir continued and in- 
 creased, the Meeting for Sufferings in 1774, extended a fresh 
 caution to our members, to keep as much as possible from mix- 
 ing with the people in their human policy and contrivance, and 
 to forbear meeting in their public consultations. " It being a 
 season in which it is abundantly needful to seek best wisdom 
 to guide and to preserve in safety and consistency of conduct 
 with our religious profession and principles." 
 
 The continued efforts of Friends to preserve their members 
 from being drawn into any violation of their peaceable prin- 
 ciples, naturally brought upon them much ill-will and censure 
 from those who were fanning the flames of war. The odium 
 thus excited led to much unjust, illegal, and harsh treatment 
 of individual Friends in many places; and in Philadelphia 
 caused the banishment from their homes of a considerable 
 number of prominent Friends. 
 
 The war of the Revolution had been going on about two 
 years, when, in the Eighth Month of 1777, a large portion of 
 the British army stationed at New York was embarked on 
 board the fleet, and proceeding along the coast, entered Chesa- 
 peake Bay, and finally was landed near its head, within the 
 State of Maryland, whence they marched northward, and after 
 
446 INCIDENTS CONCERNING THE 
 
 defeating the American forces at the battle of Brandywine, 
 entered and held possession of the city of Philadelphia. 
 
 Immediately upon the receipt of intelligence that the Brit- 
 ish army had landed at the head of Chesapeake Bay, Congress, 
 anticipating their march through Pennsylvania with the inten- 
 tion of occupying its capital, passed a resolution recommending 
 the executive oiBcers of the States of Delaware and Pennsyl- 
 vania to cause all persons within those States notoriously dis- 
 affected, to be forthwith disarmed and secured, until such time 
 as they might be released without injury to the common cause; 
 and also recommending that the Supreme Executive Council 
 of the State of Pennsylvania cause search to be made in the 
 houses of the citizens of Philadelphia who had not manifested 
 their attachment to the American cause, for swords, fire-arms, 
 bayonets, etc. 
 
 As it was known by all that Friends never armed themselves 
 or used any warlike weapons in self-defence, it is apparent that 
 upon any fair construction, this resolution was not applicable 
 to them. But the community was in a ferment, and the fears 
 of the people excited by the prospect of being speedily visited 
 by a hostile army; and there were not wanting those who gladly 
 embraced the occasion to call into action the popular suspicion 
 of and partisan hatred against Friends. To increase these 
 passions, Congress, at this juncture, received a dispatch from 
 general Sullivan, containing a paper, said to have been found 
 among some baggage captured on Staten Island, which paper 
 purported to have been prepared in and by a Yearly Meeting 
 of Friends, held at Spanktown, near Rahway, N. J., on the nine- 
 teenth of the Eighth Month, 1777. It professed to give in- 
 formation respecting the position of the army under general 
 Washington, and the detachment under command of general 
 Sullivan, and was otherwise so worded as to create an impres- 
 sion or belief that Friends were engaged in obtaining inf orma- 
 
SOCIETY OP FRIENDS. 447 
 
 tion for, and transmitting it to, the British, and thus betraying 
 the cause of their country. 
 
 Who the author of this clumsy forgery was has never been 
 discovered, but it seems marvellous how any one with com- 
 mon sense could have been imposed upon by it. It was in- 
 credible that a Society would be engaged in a proceeding 
 which, if proved upon them, would subject its members to 
 capital punishment, and so date and certify the evidence of 
 their guilt, that if their dispatch should chance to fall into 
 the hancjs of those they were betraying, there could be no dif- 
 ficulty in identifying the authors. Beside this, the date of the 
 paper and that of some of the occurrences it mentioned showed 
 it to be a forgery. It was dated the nineteenth of the Eighth 
 Month, and yet it gave information of the landing of the Brit- 
 ish army in Maryland, which did not take place until the twenty- 
 second, the news of it not reaching Philadelphia until the 
 twenty-third, and could not have arrived at Spanktown before 
 the twenty-fourth or twenty-fifth. It, however, served the 
 purpose no doubt intended by its wicked author. 
 
 Between the first and the fourth of the Ninth Month, sev- 
 enteen members of our religious Society — men of unimpeach- 
 able character, and exemplary in all the relations of life — were 
 suddenly taken into custody by a military force, at their own 
 homes or places of business, and without knowing the offence 
 with which they were charged, without a hearing before any 
 tribunal, they were placed in strict confinement, with a guard 
 set over them. It was decided to send these persons to Win- 
 chester, Va. 
 
 The prisoners felt it to be their duty to present a remon- 
 strance to the council against the. course pursued towards 
 them, in which they claim the rights of freemen, point out the 
 gross infraction of law and equity in the several acts com- 
 mitted upon them, and appeal to the humanity and sense of 
 
448 INCIDENTS CONCERNING THE 
 
 justice in the members, to induce them to grant them a hear- 
 ing, and allow them to defend themselves from whatever 
 charges might be brought against them. Their remonstrance 
 concludes as follows: " But if, regardless of every sacred obli- 
 gation by which men are bound to each other in society, and 
 of that Constitution by which you profess to govern, which 
 you have so loudly magnified for the free spirit it breathes, 
 you are still determined to proceed, be our appeal then to the 
 righteous Judge of all the earth, for the integrity of our hearts 
 and the unparalleled tyranny of your measures." 
 
 They were continued in exile nearly eight months, and their 
 plain and earnest statements of the injustice of so treating 
 men against whom no crime was charged, and who had been 
 taken from their homes on mere suspicion of what they might 
 do, must have been very galling to those who represented them- 
 selves as contending for liberty. Two of their number died 
 in exile, the others were restored to their families and homes. 
 
 During the period of the Revolutionary war. Friends were 
 not only exposed to suffering from exile and imprisonment, 
 but by military distraints and in other ways, lost greatly in 
 property. Henry Hull, in his Memoirs, says: "They were 
 stripped of nearly all their personal property." This confirms 
 the statement sent up to Philadelphia Meeting for Sufferings 
 in 1779, that the amount of property taken from Friends in 
 five of the quarters (the other three not reporting) was 
 nine thousand five hundred and fifty-one pounds, eighteen shil- 
 lings and four pence. 
 
 That the sufferings which Friends in America faithfully 
 endured, were not without producing their legitimate fruits, 
 is indicated in an epistle received from London Yearly Meet- 
 ing in 1779, which says: "We think we perceive in your ac- 
 count the evident traces of Divine regard and mercy to the 
 churches amongst you. The zeal with which many Friends 
 
SOCIETY OF FRIENDS. 449 
 
 from distant places and through many dangers, attend your 
 solemnities. The love and harmony that prevails among you, 
 the sacred unction that is apparent in the conduct of your 
 aifairs, evidently betoken that the refining Hand has not been 
 at work in vain." 
 
 Amid the popular excitement that prevailed, it is not a mat- 
 ter of surprise that some of our members deserted our testi- 
 mony against war. Wishing to retain other peculiarities of 
 the Society, they organized a body called " The Free Quakers," 
 and applied to the Monthly Meetings in Philadelphia to appro- 
 priate one of the meeting-houses for their use. This request 
 being refused, they presented a petition for the same object 
 to the legislature of Pennsylvania. In this they state that 
 many of them had been disowned for bearing arms and other- 
 wise participating in the late struggle, and they ask leave to 
 bring in a bill which shall recognize their right to a share 
 in the property of the Society, notwithstanding their disown- 
 ment. 
 
 Friends, in reply to this petition, assert the right of every 
 religious society to determine the requirements of member- 
 ship, and to separate from their communion those who refuse 
 to comply therewith. This effort to procure legislative aid hav- 
 ing failed, the Free Quakers erected a meeting-house at the 
 cor. of Fifth and Arch Sts., Phila., by public subscription. The 
 number of their members gradually dwindled, and for many 
 years the house was used by the Apprentices' Library Company. 
 
 Timothy Davis, a minister among Friends at Dartmouth, 
 Massachusetts, separated from the Society on the same ground 
 as the Free Quakers, but he afterwards made an acknowledg- 
 ment, condemning his conduct, and was reinstated in mem- 
 bership. 
 
 The situation of John Clibborn in the time of the civil wars 
 in Ireland, in the reign of James II., was peculiarly perilous, 
 29 
 
450 INCIDENTS CONCERNING THE 
 
 being only a few miles from Athlone, where the Irish army 
 had established one of their principal garrisons, from whence 
 issued parties which distressed the country. 
 
 John Clibborn and his friends continued for some time, at 
 great hazard, to keep up the meeting at his house, where, 
 succoring many, and endued with Christian patience and cour- 
 age, he remained till he was dragged in the night, by the hair 
 of his head, from that house which had afforded an asylum to 
 the distressed, but which was now the spoil of the plunderer 
 and of the flames. His life was attempted three times by those 
 bloodthirsty men, who, at length, desperate in their wicked- 
 ness, laid his head on a block, and, raising the hatchet, pre- 
 pared to strike the fatal blow. He requested a little time. 
 His request was granted. The pious man knelt down, and in 
 the words of the martyr Stephen, prayed that this sin might 
 not be laid to their charge. With a prospect of a better world 
 before him, he prayed not for his own life. Just then another 
 party arrived, and inquiring, " Who have you got there? " were 
 answered, "Clibborn." "Clibborn," re-echoed they; "a hair 
 of his head shall not be touched." Thus escaping with his life, 
 though stripped almost naked, he wrapped a blanket about 
 him, and presenting himself before the commanding officer at 
 Athlone, informed him of the treatment he had met with. The 
 officer desired John to point out the men who had committed 
 this outrage, and they should be hanged before his hall door. 
 This he refused to do, declaring that, owing them no ill-will, 
 he desired not to do them the smallest injury, and that all he 
 wanted was, that his neighbors and himself might be allowed 
 to live unmolested. 
 
 This good man saw tranquillity restored to the land, and 
 thankfully enjoyed that blessing which those who have wit- 
 nessed its interruption can best appreciate. He was diligent 
 in attention to religious duties, preserved in unity with his 
 
SOCIETY OP FRIENDS. 451 
 
 Friends, and in love to all mankind to the end of his long life, 
 which closed in 1705, at his house at Moate Grenoge. 
 
 War is a dreadful and wicked business, wholly at variance 
 with the meek, lowly and loving spirit of the unresisting Lamb 
 of God; and the closer his disciples walk with Him, doing his 
 will, the further are they removed from those cruel lusts and 
 passions in which it is conducted. 
 
 Those who have entirely renounced it, and faithfully upheld 
 the non-resisting peace principles of the Gospel, have often 
 experienced remarkable preservation in imminent danger, and 
 had cause to admire the gracious interference of Divine Provi- 
 dence in their behalf. The Irish rebellion, in 1798, furnished 
 many memorable instances of this kind, and illustrated forci- 
 bly the benefits of a steady adherence to the principles of 
 Friends in times of great danger. A manuscript account, 
 drawn up by Joseph Haughton, of Ferns, in Leinster, relates 
 scenes of which he was an eye-witness. 
 
 The writer says: Having often meditated on the merciful 
 preservation which I, with others of the Society of Friends, 
 experienced during ihe awful commotions that prevailed in 
 this land, in and about the year 1798, I have been desirous 
 that they may not pass away as matters of only common oc- 
 currence. I write this memorial that succeeding generations 
 may see how much " better it is to trust in the Lord than to 
 put confidence In princes;" and that to keep faithful to the 
 Truth, as revealed to us, is a far more sure defence than all 
 the efforts human policy can make or procure. 
 
 In the year 1795, the Quarterly Meeting of Leinster Prov- 
 ince, and afterwards the Yearly Meeting of Ireland, were con- 
 cerned that all Friends who had guns in their houses for do- 
 mestic purposes, or any other weapons, might destroy them, 
 in order to prevent their being taken and used for the injury 
 of any of our fellow-creatures, it being then a frequent prac- 
 tice for parties of men to assail houses in search of arms. In 
 unison with this concern, our Monthly Meeting for the county 
 
452 INCIDENTS CONCERNING THE 
 
 of Wexford, appointed a committee to go from family to family 
 among its members, and endeavor to prevail on them to com- 
 ply with the concern of the Society. I was with this commit- 
 tee, feeling- my mind nearly interested in the engagement; but 
 seeing the necessity of first clearing my own hands, I took a 
 fowling-piece 1 had in my possession, and broke it up in the 
 street opposite my house, which was matter of wonder amongst 
 my neighbors. 
 
 It was a time of serious thoughtfulness, and in many fami- 
 lies the committee had little more to do than to communicate 
 their business; for the concern of the superior meetings had 
 made its way in most minds, who, being convinced of its pro- 
 priety, had destroyed all such instruments, and others gave 
 full expectation of having it speedily done. There were a few 
 who could not be prevailed upon to make this sacrifice, but the 
 conduct of most of them, in other respects, was such as to oc- 
 casion their disownment. 
 
 A short time after, the government ordered all arms to be 
 given up to the magistrates, and it was then a very comforta- 
 ble reflection that, in general, Friends were found clear of 
 having any such thing in their possession. Some of the neigh- 
 boring magistrates, with the clergyman, came to my house, 
 and, I being from home, expostulated with my wife on the sup- 
 posed impropriety of my destroying my gun, instead of deliv- 
 ering it to the government for the purpose of defending the 
 royalists against the fomenters of rebellion, and for the pre- 
 servation of myself and family; to which the clergyman vol- 
 untarily replied that " he believed I put my trust in a higher 
 power." This man was afterward murdered at Enniscorthy, 
 on the day that town was burned, and his body, with those of 
 many others, exposed in the streets, until some Friends were 
 emboldened to go and bury them. One of the above magis- 
 trates, named Turner, was also murdered, and his house burn- 
 ed over him. 
 
 The state of things becoming more alarming, a part of the 
 militia was stationed in Ferns. The earl of Mount Norris came 
 to me and desired I would give up part of my house, then used 
 as a store, for a guard-house for the soldiers. The requisition 
 was sudden, and I was put to a stand, considering what to an- 
 
SOCIETY OF FRIENDS. 453 
 
 swer. Although I might have refused him on account of its 
 being used as a store, yet I knew this inconvenience might be 
 obviated, and therefore declined offering so mean a reason for 
 refusal. Considering this an opportunity afforded me to lift 
 up the standard of peace, and of bearing my testimony against 
 war, I told him the apartment was occupied as a store, but 
 that the purpose he wanted it for was such as I could not unite 
 with, having a conscientious scruple against war and every- 
 thing connected therewith. 
 
 He grew very angry, and desired the soldiers to afford me 
 no protection in case any disturbance should arise; to which 
 I replied that " I hoped I would neither apply for nor trust to 
 any military protection." He went away greatly displeased, 
 marking me out as a disaffected person; so that I did not know 
 how soon a prison might be my lot, especially as one ef the 
 militia, who was quartered at my house, propagated such false 
 reports of me with respect to political matters, that it increas- 
 ed the peril of my situation. I was well compensated, how- 
 ever, for this little act of faithfulness, by the incomes of peace, 
 which filled my heart to that degree that I was made willing 
 to suffer the hardships of a prison, if this should be allotted 
 me. 
 
 Some months after this, the militia began to act with great, 
 vigor against such as were suspected to be United Irishmen 
 (or rebels), burning their houses and stacks of corn, and fasten- 
 ing pitched caps on their heads. They were preparing to burn 
 a house of this description in our village. I felt much pity 
 for the man's wife and children, who would thereby be depriv- 
 ed of a habitation; and I undertook to intercede for them with 
 the commanding officer. I remarked to him that I did not come 
 to meddle between him and the suspected person; but, pitying 
 his poor wife and children, thought it would be ha,rd to bereave 
 them of a shelter and the means of subsistence, when he had 
 the man fully in his power; that if he was guilty, probably they 
 were innocent of his crime. The officer got very warm in his 
 temper, and charged the Quakers with meddling in cases, while 
 they would give no assistance to government. A little time 
 after this, when the rebel party got dominion here, I rendered 
 this officer some services, and had. the satisfaction of believ- 
 
454 INCIDENTS CONCERNING THE 
 
 ing that his prejudices were removed, from the grateful ac- 
 knowledgments and thanks he expressed for my friendship. 
 
 About this time the military were preparing to hang some 
 suspected persons for not delivering up their weapons, and to 
 fasten pitched caps on the heads of others. I was fearful of 
 being applied to for ropes, which I kept for sale, but which I 
 could not be easy to'sell for that purpose, and yet a refusal 
 might involve me in danger. Martial law being proclaimed, I 
 was at a loss to know what to do; but when some of the mili- 
 tary came to buy, I refused to sell ropes, and also linen [proba- 
 bly to make the pitched caps], intended to torment and destroy 
 my fellow-creatures. They took them by force, offering me 
 payment, which I refused to accept. This was but a day or 
 two before the general rising of the United Irishmen in this 
 county, and was, I believe, through the direction of Divine 
 Providence, made instrumental to the preservation of myself 
 and family. 
 
 The next day a melancholy silence prevailed. I inquired of 
 a person if anything more than usual was in prospect. I was 
 told the country people were collecting in large bodies. A 
 cloud of darkness overspread my mind in such an awful man- 
 ner that it is not possible to describe it. Like Egyptian dark- 
 ness, it could be felt, and the feeling was exceedingly grievous. 
 At midnight all was alarm. Guards were placed in different 
 parts of the town, and the Protestants were in continual ter- 
 ror. I got my family to bed, but we could not rest, yet en- 
 deavored after a state of quietude and retirement of mind, 
 not knowing how soon our lives might be taken by the hands 
 of violent men. 
 
 Early in the morning, being in much anxiety as to the event, 
 a person, whom I supposed to be one of the United Irishmen, 
 came in and said: "Let who will be killed, the Quakers will 
 be spared." I considered this like the intimation given to 
 Gideon, in the camp of the Midianites, while listening to the 
 soldier's dream, and which tended to dispel his fears and fix 
 his confidence. I felt encouraged to hope our lives might be 
 spared. The scenes that morning were exceedingly awful. 
 The houses and stacks of grain were in flames in every direc- 
 tion around us, some set on fire by the yeomanry, and some 
 
SOCIETY OP FRIENDS. 455 
 
 by their enemies; so that, between the two, total devastation 
 seemed at hand. The Protestant inhabitants were running 
 into the towns and villages for safety; the military guards all 
 under arms; and, in every direction, persons flying for pro- 
 tection, escaping wounded from the hands of murderers in the 
 country, and bringing news that others were slain. Property 
 was then of little account; every one's care was to escape with 
 life. 
 
 Being informed that some of the fugitive Protestants were 
 much in want of something to eat, I got victuals prepared and 
 sent to invite such to partake, but none came. In the even- 
 ing the military left and marched to Enniscorthy, and with 
 them the Protestants, and all who came in for safety, as well 
 as those who lived in our village. We knew not of their go- 
 ing away until the place seemed almost depopulated; and we 
 were favored to have a little time of peaceful quiet from the 
 alarms of war. 
 
 We remained in doubtful suspense of what would follow un- 
 til next morning, when the town and neighborhood were filled 
 with an undisciplined and ungovernable crowd, consisting of 
 many thousands of the United Irish (the rebels), following the 
 army to Enniscorthy, and demolishing the houses of the Loy- 
 alists, Orangemen, etc., for the inhabitants of them had fled. 
 
 My house was soon filled with them; when, to our astonish- 
 ment and humble admiration, instead of the massacre we dread- 
 ed, we were met with marks of friendship. They declared that 
 they intended us no injury, but would fight for us; adding that 
 they required nothing from us but some provisions. They ap- 
 peared in extreme want, and the food which had been prepared 
 for those they called enemies was now ready for them. 
 
 Having eaten the food offered them, they proceeded on their 
 road to Enniscorthy, where, in a little time after, we could see 
 the columns of smoke arising from the burning houses, six 
 miles distant. In the evening some of them returned with 
 tidings that Enniscorthy was in their hands, and their camp 
 fixed on Vinegar Hill, over the town. 
 
 Next day, a man with a malicious countenance came to me, 
 with a long spit in his hand, and threatened to kill me for some 
 offence which he said I had done him. " I have killed Tur- 
 
456 INCIDENTS CONCERNING THE 
 
 ner," said he, " and burned him in his own house, and now I 
 will rack you as I please." [This Turner was probably the 
 magistrate mentioned in the preceding part of the narrative, 
 who came to J. Haughton's about his destroying his gun]. I 
 endeavored to convince him of his mistake (in supposing he 
 had offended him), and being joined by the persuasions of a 
 neighbor, he was with diificulty prevailed upon to be quiet, 
 and at length we parted in friendship. 
 
 Most of the horses being taken from Friends of our Partic- 
 ular Meeting, we had generally to walk to our meetings; and 
 the first time we did so, some of us met a man who was very 
 terrible, having killed one of my neighbors a day or two be- 
 fore; but he was very friendly to us, and offered to have us 
 carried to the meeting. We acknowledged his civility, but 
 did not accept his offer, pursuing our journey on foot six 
 miles. 
 
 Parties of these people would often meet us going to or 
 coming from meeting, and sometimes would be very inquisi- 
 tive where we came from, and whither we were going; but 
 none of them offered us any molestation, except at one time, 
 when several Friends were passing through Camolin, a neigh- 
 boring village, on their way to meeting, having a horse be- 
 longing to one Friend and a car belonging to another; and a 
 large number of the United Irishmen being in the street con- 
 ■ versing about us, one of them said it was the last time we 
 should ever go that way; and, after we had passed them a gun 
 was fired, apparently to frighten us. The horse took fright 
 and broke the harness, which we endeavored to set right, and 
 went to our meeting place. Before the next time for our go- 
 ing to meeting there, the power of those people was over- 
 thrown. 
 
 The day after the battle of Enniscorthy, several of the poor, 
 distressed Protestants, mostly women, returned homeward. 
 Two female servants of the bishop of Ferns, and a woman 
 whose husband was killed the day before, with her children, 
 came to my door as persons that had no dwelling-place. They 
 stood looking about in all the eloquence of silent distress. 
 My house was small, but my heart and my house were both 
 open to the afilicted; and we endeavored to keep the house 
 
SOCIETY OP FRIENDS. 457 
 
 open for as many as we could accommodate, notwithstanding 
 the severe threatenings we met with from the then ruling 
 party. Such of the United Irishmen as staid in the town, 
 would come at night to my house to lodge with their wives 
 and families, as many as we could take; supposing they might 
 be more safe than in their own homes, and this was also the 
 case at the houses of other Friends. 
 
 The laws were now suspended, and the rule was for every 
 man to act according to his own will. I recoil at the prospect 
 of the wickedness of man, unrestrained by law or religion! 
 Well indeed did Young say; 
 
 " Heaven from all eyes conceals, but from his own 
 That hideous sight, a naked human heart." 
 
 And it is so in great mercy — but now, for a little space, the 
 bosom became as it were transparent, and the depravity of the 
 heart seemed fully displayed in action. I forbear to mention 
 many scenes witnessed which I wish to be buried in oblivion, 
 and that are not so properly connected with the intent of these 
 lines. 
 
 Previous to the breaking out of the rebellion, the military 
 had destroyed the habitation of a neighboring farmer, who 
 with his family, sought refuge at the house of Joseph Wright, 
 a Friend near Ferns. Joseph provided them one of his out- 
 houses to live in, until they could better their condition; but 
 when their party [the rebels] got the ascendancy, these per- 
 sons took possession of his dwelling, and showed their deter- 
 mination to turn out him and his family; the short duration 
 of the rebel control prevented them from carrjring out this un- 
 grateful intention. 
 
 Friends' houses appeared to be marked out as places for 
 entertainment, and were almost always full, day and night, so 
 that it was wonderful their provisions held out to the end. 
 Friends, and also some of the oppressed party, would some- 
 times convey provisions to one another privately; and the 
 United Irishmen would occasionally offer us of their stock; 
 but knowing it to be plunder, or, as they called it, the spoils 
 of war, we always declined accepting any of it. Our refusal 
 was generally considered as an offence, and it went hardly 
 
458 INCIDENTS CONCERNING THE 
 
 with them that they could not, in any degree, get us to unite 
 with them. 
 
 When the usual time for holding our Monthly Meeting at 
 Enniscorthy came round, I went there in company with Wil- 
 liam and Martha Wright, who were on horseback. We got on 
 without much interruption until we reached about half way; 
 when their horses were, taken from them by some of the patrol 
 from the camp at Vinegar Hill. We walked into Enniscorthy, 
 not knowing whither to go except to the meeting house. There 
 we met with several Friends of the town, some from Cooladine 
 Particular Meeting, but none from Ross, as that town was in 
 a state of siege; nor from Forrest, which was near Sculla- 
 bogue barn, where so many persons were burned alive. 
 
 During our meeting for worship we were a good deal inter- 
 rupted by persons walking about and making a noise in an ad- 
 joining gallery, who, after a while went away. It appeared 
 that they came with an evil intent, which they were not per- 
 mitted to fulfil. I observed they had broken a large hole in 
 the ceiling, which we were afterwards told was for the pur- 
 pose of more readily setting it on fire and burning it, but that 
 some of their own party stopped them from carrying out their 
 design. After the meeting for worship was over, our atten- 
 tion was turned to the transaction of the business of the Monthly 
 Meeting, but. as only a part of the members could assemble, 
 it was adjourned. 
 
 Afterward we had the opportunity of sympathizing -with our 
 friends in .their distress. Oh, what a humbling scene it was! 
 Some had to pass by their own homes, lately the abodes of peace 
 and comfort; now, partly destroyed by fire, some wholly so, 
 and all plundered to desolation. We repaired to the house of 
 Thomas and Nathaniel Thompson, a new building, till then un- 
 occupied, their own particular homes, together with a large 
 timber-yard adjoining, having all been burned to the ground. 
 Here we had an opportunity of hearing each other's narra- 
 tives of distress, and condoling with the afilicted. A Protes- 
 tant clergyman of sober moral character, with his wife, lodged 
 in the house of Joseph Thompson. When he saw the danger 
 in consequence of the approach of the rebel army, he requested 
 that the clothing of a Quaker might be given him, expecting 
 
SOCIETY OP FRIENDS. 459 
 
 in this disguise to find preservation, or at least to make his 
 escape. He was told that it would be of no avail to him, and 
 he then hid himself in the Friend's garden by the river side, 
 where the insurgents found and murdered him. 
 
 A woman, living within a few doors of Joseph and Martha 
 Thompson, came to their house, and, while making great pro- 
 fessions of friendship and sympathy, plundered the house and 
 shop before their faces, having brought horses and cars to 
 take their goods away with her. In order to compel the family 
 to leave, she set the house on fire; which, when the owners 
 saw, they withdrew, and went to Thomas Thompson's at Coola- 
 dine, being assisted in removing by an old and faithful servant, 
 and by others also of the United Irishmen, who offered to help 
 them on their way. 
 
 Thomas Thompson, the elder, and his son, remained at En- 
 niscorthy in the new house afore-mentioned; and it fell to their 
 lot, in conjunction with another Friend, Thomas Mason, to 
 bury the dead bodies, which were lying promiscuously and of- 
 fensively about the streets, some torn by the swine. 
 
 Samuel Woodcock, Jacob Martin, and John Hancock, of 
 Ulster Province, being in the neighborhood of Enniscorthy, 
 were all made prisoners and taken to the rebel camp on Vine- 
 gar Hill. Here they underwent a sort of trial, but no charge 
 being brought against them, they were set at liberty; which 
 was indeed a mark of Divine protection, for many other per- 
 sons against whom nothing was alleged were put to death. 
 
 Previous to this, Samuel Woodcock was made prisoner at 
 his own house, by a number of pikemen, and taken to the house 
 of a popish priest, with Avhom he was intimately acquainted. 
 The priest told him he must become a Roman Catholic and be 
 christened, for that no other profession of religion was now 
 to be allowed. Samuel was much surprised, and told him he 
 had a better opinion of him than to suppose he would make 
 men profess what was contrary to their consciences. The 
 priest said there was no alternative but to turn Roman Catho- 
 lic or to be put to death. Samuel replied that by so doing 
 they would only be making hypocrites of such as complied; and 
 for his part he would rather suffer death than violate his con- 
 science; adding, that if any crime was laid to his charge, he 
 
460 INCIDENTS CONCERNING THE 
 
 was willing to be tried for it; but on that ground he was not 
 afraid to look any of them in the face. 
 
 The priest, who had made every preparation for baptizing 
 him according to their mode, seemed much disappointed at 
 Samuel's constancy, and brought him out to the pikemen to be 
 taken to Vinegar Hill. Samuel expostulated with him and 
 them together, saying again that if anything worthy of death 
 was laid to his charge he was willing to undergo a trial. Al- 
 though the pikemen were much displeased that he would not 
 become a papist, yet they acknowledged the justness of his 
 proposal, and he was taken to the rebel camp as before stated. 
 After their remarkable liberation, the three Friends returned 
 to their families at Clonmel, where they were joyfully and 
 thankfully received by their relatives and friends; who, when 
 parting from them, feared they should neve!r meet again. 
 
 During the Revolutionary war, the inhabitants of Nantucket 
 were placed in a very trjdng position. The revolted colonies 
 had no fleet to protect them; and, if they declined to obey the 
 order of Congress, might be refused permission to trade with 
 the main land, on which they were dependent for food and 
 lire-wood. Many of the inhabitants were Friends, who could 
 not, consistently with their principles, take any part in mili- 
 tary operations. 
 
 William Rotch, who was a prominent citizen of the island, 
 has left an interesting account of their experiences during 
 that trying period. He says: 
 
 When the Revolutionary war broke out in 1775, 1 saw clearly 
 that the only line of conduct to be pursued by us, the inhabit- 
 ants of the island of Nantucket, was to take no part in the 
 contest, and to endeavor to give no occasion of offence to 
 either of the contending parties. 
 
 A great portion of the inhabitants were of the denomination 
 of Friends, and a large number of the considerate of other 
 societies united in the opinion, that our safety was to be found 
 in a state of neutrality, as far as it could be obtained, although 
 we had no doubt that suffering would be our lot, and which 
 
SOCIETY OF FEIENDS. 461 
 
 we afterwards experienced from both parties. Our situation 
 was rendered more diiRcult by having among us a few restless 
 spirits who had nothing to lose, and who were often thwarting 
 our pacific plan and subjecting us to dangers, not caring what 
 confusion they brought upon us, if they could gain something. 
 My own troubles began soon after the war broke out. In 1764 
 I had taken the goods of a merchant in Boston, deceased, and 
 insolvent, who was deeply indebted to me. Among these were 
 a number of muskets, some vrith, others without bayonets. The 
 Straits of Belle Isle opened a new. field for the whale fishery. 
 There wild fowl were abundant, and our muskets met with a 
 ready sale, but whenever guns with bayonets were chosen I 
 invariably took that instrument of war from them. The pur- 
 chaser would insist on having it, but I as strenuously resisted, 
 and I laid them all by. Many years afterwards I removed to 
 another store, having much rubbish in the one I had left. 
 Amongst the rubbish were those bayonets, neglected and for- 
 gotten, until the war commenced, when to my surprise they 
 were brought into view by an application for them by a person, 
 from the continent. 
 
 The time had now come to support our testimony against 
 war, or forever abandon it, as this very instrument was a 
 severe test. I would not hesitate, and therefore promptly 
 denied the applicant. My reason for not furnishing the bayo- 
 nets was demanded, to which I readily answered: " As this in- 
 strument is purposely made and used for the destruction of 
 mankind; and I cannot put into one man's hand to destroy an- 
 other [with] that which I cannot use myself in the same way, 
 I refuse to comply with thy demands." The person left me 
 much dissatisfied. Others came and received the same denial. 
 It made a great noise in the country, and my life was threat- 
 ened. I would gladly have beaten them into " pruning hooks." 
 As it was, I took an early opportunity of throwing them into 
 the sea. 
 
 A short time after, he was called before a committee ap- 
 pointed by the court then held at Watertown, near Boston, 
 and questioned among other things, respecting these bayonets. 
 
462 INCIDENTS CONCERNING THE 
 
 to whom he gave a candid account of his proceedings. He 
 adds: 
 
 I passed through no small trial on account of my bayonets, 
 and the clamor long continued against me. 
 
 Prom the year 1775 to the end of the war, we were in con- 
 tinual embarrassments. Our vessels were captured by the 
 English; and our small vessels and boats, sent to the conti- 
 nent for provisions, denied, and sent back empty, under pre- 
 tence that we supplied the British, which was without the least 
 foundation. Prohibitory laws were often made in consequence 
 of these reports, unfounded as they were. By this inhuman 
 conduct we were sometimes in danger of being starved. One 
 of these laws was founded on information from governor Trum- 
 bull of Connecticut, who had been imposed upon respecting 
 our conduct in supplying the British. I wrote to the gover- 
 nor on the subject, and laid our distress very home to him, at 
 the same time that I assured him that nothing of that kind 
 had taken place. He was convinced of his error, and was ever 
 after very kind in assisting us' within his jurisdiction. But 
 there were so many petty officers, as committees of safety, 
 inspection, etc., in all parts, . . that we were sorely tried and 
 afflicted. It was about the year 1778, when the current was 
 very strong against us at Nantucket. The vessels we sent 
 after provisions were sent back empty, and great suffering 
 for want of food was likely to take place; [so] that the peo- 
 ple (not Friends) who thought we ought to have joined in the 
 war, began to chide and murmur against me. 
 
 The difficulty to which the Friends of Nantucket were sub- 
 jected in procuring the necessaries of life, on account of the 
 faithful maintenance of their testimony against war, is further 
 shown by the following extracts from letters of William Rotch, 
 to his friends John and James Pemberton, of Philadelphia, 
 viz: 
 
 Eleventh Month 24th, 1775.— The article of flour we are 
 almost entirely destitute of, but are now sending to different 
 parts for, which, if we are denied, will be exceedingly pinch- 
 
SOCIETY OF PEIENDS. 463 
 
 ing to US. What we send for, is only for the use of the in- 
 habitants, and not for trade, but the continent is so much 
 against us, that I fear it will be withheld from us. . . . 
 But after we have discharged our duty, in endeavoring to get 
 the necessaries of life, if they are denied us, I hope we shall 
 submit to that just Hand that suffers the nation to afflict us, 
 which I know is but our due and duty to acknowledge, has been 
 long suffering to us-ward. 
 
 Second Month 22nd, 1776. — Notwithstanding the detention 
 of our two vessels at Baltimore for flour, which are yet absent, 
 we obtained sufficient for a little time forward of this: the 
 resolve of our court, on the ninth of Twelfth Month, suspend- 
 ing a further supply from us, not spreading through the Pro- 
 vinces in time to cut us off; which providential favor ought 
 ever to be remembered with gratitude by us. It is a time of 
 great exercise to many, in the prospect of approaching cal- 
 amities; but we have great cause to trust in that Arm of 
 strength that has hitherto sustained us, and has not given us 
 up to the rage of those that are seeking occasion against us. 
 The resolve, before mentioned, is now taken off for the pres- 
 ent, and I hope we shall be able to get provisions necessary 
 for the ensuing summer, for which we are now sending ves- 
 sels. We have several times had very gloomy prospects, and 
 came near to be in great want of bread kind, but have hither- 
 to been wonderfully favored with some opening to obtain it, 
 before the pinching time came. But to be so dependent on 
 the will of men in these things, especially in a country abound- 
 ing therewith, is a trial to faith and patience; and I heartily 
 wish it may have a proper effect upon us, and convince us 
 where our sole dependence ought to be. Was that the case, 
 we need not fear what the rage of man could do; whose limits 
 would be " thus far shalt thou come, but no further; " but un- 
 less those favors that we so often witness operate rightly in 
 us, what can we expect but to be delivered into the hands of 
 such. While I am thinking of our own difficulties, I cannot 
 but sympathize with Friends in your parts, who, as thou ex- 
 presses, I believe will not be without their trials; indeed, it is 
 likely that Friends in all places will be brought under deep 
 sufferings, and a great separation be made between the chaff 
 and the wheat. 
 
464 INCIDENTS CONCERNING THE 
 
 While the resolution of the people of Nantucket to main- 
 tain a non-resistant and neutral attitude thus exposed them 
 to sufferings from the' Americans, they were also frequently 
 despoiled by marauding parties of the British, and that class 
 of Americans called " refugees," who had joined them. In 
 1778, seven armed vessels, and transports with troops, visited 
 Nantucket, and plundered the inhabitants of much property. 
 Shortly after their departure, information was received that 
 another formidable expedition was being fitted out against 
 them. The town was convened to consult upon the measures 
 to be taken in this emergency, which resulted in the appoint- 
 ment of a committee, consisting of Dr. Benjamin Tucker, Sam- 
 uel Starbuck and William Rotch, to proceed to Newport, and 
 thence, if necessary, to New York, to represent their case to 
 the commanders of the British forces, whose headquarters 
 were then in that city. The feeling at Newport against the 
 people of Nantucket was, at that time, so strong that the depu- 
 tation was, at first, not permitted to land, and ordered to de- 
 part. This, however, they declined to do, preferring rather 
 to suffer imprisonment and the loss of their vessel, than to 
 miss the opportunity of using their infiuence to stop the pro- 
 gress of the expedition. They finally were allowed to go on 
 shore, and succeeded in obtaining an interview with several 
 of the British oificers. In reference to this visit to general 
 Prescott, then in command, William Rotch remarks, in his auto- 
 biographical account: 
 
 I got on shore in the afternoon, and found that I must wait 
 on general Prescott. Knowing his brittle temper, and it being 
 in the afternoon, I almost dreaded to appear in his presence. 
 However, let my treatment be what it would, I desired this 
 meeting over, and accordingly went. I was introduced by one 
 of his aids. He received me very cordially, and said: "Mr. 
 Rotch, will you have some dinner? I can give you good bread, 
 
SOCIETY OF FRIENDS. 465 
 
 though the rebels say we have none." I thanked him, saying 
 we had. dined. "Well," said he, "will you have a glass of 
 wine?" I answered: "I have no objection, if thou canst put 
 up with my plain way." My glass was filled with his own and 
 those of the officers at the table. As a stranger introduced, 
 they all drank to me before I put the glass to my lips. I then 
 observed: "General, as I mentioned before, if thou couldst 
 put up with my plain way, I was willing to take wine with thee; 
 but as we, as a Society, disuse these ceremonies, and I have 
 always found it best to keep to my profession, let me be in 
 what company I may, therefore I hope my not making a like 
 return will not be accepted as a mark of disrespect, for I as- 
 sure thee it is not the case." His answer was: " Oh, no; if a 
 
 Quaker will but be a Quaker, it is all I want of him; but , 
 
 he is no Quaker" (naming one of our profession, and I was sorry 
 for the cause of this remark). 
 
 The interviews with general Prescott and others in authority 
 at Newport, resulted in obtaining permission for the committee 
 to visit New York, in order to lay before the commander-in- 
 chief a statement of their condition, with a promise that the 
 proposed expedition to Nantucket would be deferred until the 
 result of this visit was known. William Rotch and his com- 
 panions then proceeded to New York, and applied to commo- 
 dore Collier, of the navy, and general Clinton, of the army; 
 the latter of whom intimated that he would direct those in his 
 department not to molest them. William Rotch states: 
 
 In representing our case to sir George Collier, he readily 
 gave, us an order forbidding any British armed vessel to take 
 anything out of our harbor. This was a great relief. I then 
 laid before him the state of our captured seamen; that all the 
 exchanges of prisoners were partial; that as "we" made no 
 prisoners we had none to exchange, consequently ours remained 
 in prison-ships until they mostly died. On his understanding 
 the reasonableness of our request, he ordered that all our men 
 should be released who were not taken in armed vessels (for 
 such we had no right to apply), and promised that it should 
 not be so in future, so long as he held the command. 
 30 
 
466 INCIDENTS CONCEENING THE 
 
 While thus exposed to robbery on land, these islanders were 
 also in danger of losing a great portion of their property by 
 privateers and other armed vessels at sea. As the fishery was 
 their chief resource, it became necessary to solicit permits to 
 protect the vessels from capture by British cruisers. Such 
 permits, to the numbei;. of about fifteen, were granted by ad- 
 miral Arbuthnot, who had succeeded admiral Collier, upon the 
 application of Timothy Polger, of Nantucket, and the immu- 
 nity thus granted proved very valuable. The possession of 
 such permits, however, rendered the vessels carrying them 
 liable to seizure by the Americans, and great care was accord- 
 ingly exercised to avoid them. 
 
 In 1780, Arbuthnot was succeeded by admiral Digby, and a 
 fresh application against the predatory visits of the British, 
 became necessary. A committee of three, of whom William 
 Rotch was one, was appointed to go to New York on this er- 
 rand. He was at this time recovering from severe illness, and 
 wished to decline this journey, but the others refused to go, 
 unless he would accompany them. 
 
 This, he says, brought a great strait upon my mind. To go, 
 I thought, I could not, and to omit it seemed almost inevitable 
 destruction. At last I consented, under great apprehension that 
 I should not live to return. We accordingly set sail, and when 
 we were off Rhode Island, I was obliged to have them go to the 
 east side of the island, and lie there several days, for my pain 
 was so great that I could not bear the motion of the vessel; 
 but we got safely to New York in a few days after it ab'ated. 
 
 On making application for protection against three British 
 cruisers then in the harbor of Nantucket, and some permits 
 for the fishery, they found that reports had been circulated to 
 their disadvantage, and the ofiicer to whom they applied for 
 assistance, had been led to believe that they had betrayed the 
 confidence placed in them, by giving the permits to a greater 
 
SOCIETY OP FRIENDS. 467 
 
 number of vessels than was originally intended. William Rotch, 
 however, was able to satisfy him that this report was incor- 
 rect, stating — 
 
 "These permits were put into my hands; I delivered them, 
 taking receipts for each, to be returned to me at the end of 
 the voyage, and an obligation that no transfer should be made 
 or copies given. I received back all the permits, except two, 
 before I left home, and should, probably, have received those 
 two on the day I sailed. Now, if any duplicity has been prac- 
 tised, I am the person who is accountable, and I am now here 
 to take the punishment such duplicity demands." He imme- 
 diately became placid, and said: "'You deserve favor. I am 
 now going to the admiral. Do you go there in an hour." We 
 attended punctually. He introduced us to the admiral, and 
 informed him that his predecessor, admiral Arbuthnot, granted 
 the people of Nantucket a few permits for the fishery last 
 year, adding: "I can assure your excellency they have made 
 no bad use of them." Thus, after a storm came a pleasant 
 calm. We obtained an order, as heretofore, respecting prop- 
 erty in our harbor, and twenty-four permits for the fishery; 
 and I returned home much improved in health. It was neces- 
 sary to secrete the documents from the American cruisers; but 
 such was the difficulty of distinguishing them, that two were 
 presented to American armed vessels, who immediately took 
 the vessels as prizes. 
 
 The difficulty they experienced from the Americans, finally 
 made it necessary to obtain permits from both the contending 
 parties, and in order to procure them from Congress, then sit- 
 ting at Philadelphia, William Rotch and Samuel Starbuck were 
 sent to that city in the winter of 1782-3. After several in- 
 terviews with prominent members, in which the value of the 
 whale fishery to this country was urged, and some of the preju- 
 dices which had been entertained towards the people of Nan- 
 tucket appeared to be removed, a memorial representing their 
 condition, was presented to that body. This resulted in the 
 
468 INCIDENTS CONCERNING THE 
 
 grant of thirty-five permits for carrying on the fishery. The 
 privileges thus obtained were, however, no longer required. 
 News that a provisional treaty of peace with Great Britain 
 had been signed, was soon after received, and protection of 
 this kind became unnecessary. 
 
 Some time after their return home from their visit to New 
 York, about the year 1781, the peaceful community in Nan- 
 tucket was again threatened with a hostile invasion. William 
 Rotch says: 
 
 We were now brought into the most imminent danger, which 
 no human effort could check, much less prevent. Nothing short 
 of the interposition of Divine Providence preserved us from 
 apparent ruin. Several sloops of war and a number of trans- 
 ports, intended paying us a destructive visit. They were in 
 sight of us, in the daytime, three days, near Cape Poge (Mar- 
 tha's Vineyard). They got under weigh three mornings suc- 
 cessively, and stood for the island with a fair wind, which each 
 morning came round against them, and the tide, too, came 
 round against them, which obliged them to [go to] their an- 
 chorage, still in view of us. Before they could make the fourth 
 attempt, orders came for their return to New York for some 
 other expedition. Thus we were mercifully preserved for that 
 time, after more fearful apprehensions than any we had before 
 witnessed. Messengers were arriving, one after another, and 
 twice I was called up in the night, with the disagreeable in- 
 formation that they were at hand. A solemn time it was, in- 
 deed, and can never be obliterated from my memory while life 
 and reason are vouchsafed. 
 
 The following account of preservation from great personal 
 danger is given in his own words : " I Was, with two men and 
 two women Friends, captured in going to our Quarterly Meet- 
 ing, at Sandwich [Massachusetts], by a British privateer from 
 New York. They had just before taken a cedar boat and or- 
 dered us to depart in it immediately, having first plundered 
 us of what money we possessed, but they took neither baggage 
 nor provisions from us. The vessel was mine, and I pleaded 
 earnestly for her, and sometimes nearly obtained a majority 
 
SOCIETY OF FRIENDS. 469 
 
 to give her to us; but another can of grog would be stirred 
 up by those who would not consent to release her, and this 
 never failed to gain several on their side. 
 
 "They repeatedly ordered us to begone, but we refused, 
 still pleading for our vessel, until the captain called to the 
 prize-master to know why he did not send us away. He re- 
 plied: 'They will not go.' He then sent a furious fellow to 
 drive us away. Samuel Starbuck and I were standing togeth- 
 er. . He approached us with an uplifted cutlass and a violent 
 countenance, saying: ' Begone into your boat, or I'll cut your 
 heads off.' I looked him earnestly in the face, eye to eye, and, 
 with a pretty stern accent, said: ' I am not afraid of thy cut- 
 ting my head off. We are prisoners; treat us as such, but do 
 not talk of cutting our heads off.' He dropped his arm, and 
 seemed struck at my boldness. There were now two vessels 
 coming rapidly in pursuit, and we thought it time to be off. 
 They soon retook our vessel, and pursued the privateer and 
 took her, but her men left her in their boats, and got on shore 
 in the Vineyard. Our vessel being taken, I recovered her by 
 paying salvage, as did a young man most of his money, who 
 had two hundred dollars taken from him." 
 
 The preliminary treaty of peace between Great Britain and 
 the United States, was signed Eleventh Month 30th, 1782, 
 and in the Ninth Month, 1783, a definitive treaty was conclud- 
 ed, which established the relations between the two countries. 
 The alteration in commercial affairs resulting from the sepa- 
 ration from Great Britain, proved destructive, for a time, to 
 the successful pursuit of the whale fishery at Nantucket; and 
 as this was then the chief occupation of its people, its pros- 
 perity declined, and it became necessary for at least a portion 
 of its inhabitants, to remove. Samuel Starbuck and others, 
 went to Nova Scotia, where they were assisted by a grant of 
 fifteen hundred pounds from the government, in erecting build- 
 ings, etc., near Halifax, for the purpose of carrying on the 
 fishery; while William Rotch concluded to proceed to England, 
 in order to ascertain whether sufficient encouragement could 
 
470 INCIDENTS CONCERNING THE 
 
 be obtained for the prosecution of the business from thence. 
 He remarks: 
 
 The happy return of peace was now enjoyed in the United 
 States, but poor Nantucket, whose distresses did not end with 
 the war, though rejoiced at the event, still seemed doomed, 
 for a time, to ruin. Separated from Great Britain, the only 
 market of consequence for sperm oil, we were brought under 
 the alien duty of eighteen pounds sterling per ton, a dutyjaid 
 upon aliens to encourage British subjects. Such we then were, 
 and this duty had its full effect upon us. Sperm oil was sold 
 at Nantuckeb after the peace, for seventeen pounds sterling 
 per ton, which before we were separated, was worth thirty 
 pounds sterling. Twenty-five pounds was necessary to cover 
 expenses, and leave a very moderate profit to the owners. 
 Thus a loss of nearly eight pounds sterling per ton attended 
 the business. We continued for years at a certain loss, in 
 hopes that some favorable turn might take place, but no pros- 
 pect appearing, and the loss I had sustained by the Revolu- 
 tionary war had so reduced my property, that I found it neces- 
 sary to seek some new expedient to prevent the loss of all. 
 I found no probable alternative, but to proceed to England, 
 and endeavor to pursue the fishery from there. I accordingly 
 took passage in my ship Maria, accompanied by my son Ben- 
 jamin, and sailed from Nantucket on the fourth of Seventh 
 Month, 1785. We had a fine passage of twenty-three days. 
 . . . Our first journey was to the west of England, in 
 which we had the valuable company of my friend James Phil- 
 lips. We visited the coast from Southampton to Falmouth, 
 in search of a good place for the whale fishery, if we should 
 conclude to form our establishment in the island. We found 
 several ports suitable to the purpose, but none that we pre- 
 ferred to Falmquth. In that large harbor, there are several 
 smaller that would do well for the business. I had very fa- 
 vorable offers of divers places, but I was only on a discovery, 
 and did not wish to entangle myself. After viewing the coast, 
 and spending some days in Plymouth, we took a circuitous 
 route, and returned to London. 
 
 My next object was to know what encouragement we could 
 obtain from the British Government. My friend, Eobert Bar- 
 
SOCIETY OP FRIENDS. 471 
 
 clay, perceiving what my business was, spoke to Harry Beau- 
 foy, a member of parliament, who introduced me to the Chan- 
 cellor of the Exchequer, the great William Pitt, then about 
 twenty-seven years of age. He received me politely and heard 
 me patiently. I laid before him our ruinous situation, saying: 
 " When the war commenced, we declared against taking any 
 part in it, and strenuously adhered to this determination, thus 
 placing ourselves as a neutral island. Nevertheless, you have 
 taken from us about two hundred sail of vessels, valued at 
 two hundred thousand pounds sterling, unjustly and illegally. 
 Had the war been founded on a general declaration against 
 America, we should have been included, but it was predicated 
 on a rebellion; consequently, none could have been included in 
 it, but such as were in arms, or those that were aiding such. 
 We have done neither. As a proof of our being without the 
 reach of your declaration; you sent commissioners to restore 
 peace to America, in which any province, county, or town, 
 that should make submission and receive pardon, should be 
 reinstated in its former situation. As we had not offended, 
 we had no submission to make or pardon to ask, and certainly 
 it is very hard if we do not stand on better ground than those 
 who have offended;' consequently, we remained a part of your 
 dominions until separated by the peace." This last sentence 
 I pressed very closely, whenever I could with propriety intro- 
 duce it, knowing it was a material point. 
 
 After I had done he paused some time, and then answered: 
 " Undoubtedly you are right, sir. Now, what can be done for 
 you?" I told him, that in the present situation of things the 
 principal part of our inhabitants must leave the island. Some 
 would go into the country. "A part," continued I, "wish to 
 continue the whale fishery, wherever it can be pursued to ad- 
 vantage. Therefore, my chief business is, to lay our distress- 
 ed situation before this nation, and to ascertain if the fishery 
 is an object worth giving such encouragement to, for a re- 
 moval to England, as the subject deserves." Thus our con- 
 versation ended, and I withdrew with my friend, Harry Beau- 
 foy. 
 
 The negotiations with the English Government received lit- 
 
472 INCIDENTS CONCERNING THE 
 
 tie attention from that body, and finally, William Rotch con- 
 cluded to address the French Government, who acceded to his 
 proposals, and granted him free enjoyment of their religion 
 and freedom from all military requisitions. This opened the 
 way for the establishment of their fishery at Dunkirk.. It 
 proved so profitable, that in 1793, no less than forty ships 
 sailed from Dunkirk to pursue the whale fishery in distant 
 quarters of the globe. 
 
 In 1791, William Rotch and his son, attended the National 
 Assembly, the governing body of the French nation, to peti- 
 tion for certain privileges and exemptions. These were that 
 they might conform to their principle, that forbid them to 
 take up arms; that the register which Friends make, should 
 be sufficient to legalize their marriages and births, and authen- 
 ticate their deaths; and that they might be exempted from 
 all oaths. 
 
 William Rotch remarks in reference to the presentation of 
 the Address. " The object of our petition was of little con- 
 sequence compared with the opportunity we now had of some- 
 what spreading a knowledge of our principles; — above all, that 
 of the inward light or spirit of God in every man as a primary 
 rule of faith and practice." 
 
 We met with a number of serious persons who were in a 
 great measure convinced of the rectitude of our faith, and 
 they gathered about us at our hotel, one evening after another, 
 one inviting others to come, until those social meetings in 
 our apartments became exceedingly interesting. The conver- 
 sation almost wholly turned on religious subjects, and they 
 always appeared well satisfied with the hours thus spent. It 
 was then a turbulent time in Paris, and much more so after- 
 wards. Several of these valuable persons fell in the reign of 
 terror, and others are beyond my knowledge; but the remem- 
 brance of those evenings, and the feeling of Divine influence 
 that attended them, will, I believe, never pass away. 
 
SOCIETY OP FRIENDS. 473 
 
 In the period of war which soon followed, Friends at Dun- 
 kirk were several times exposed to great danger from their 
 refusal to illuminate their houses on account of victories gained 
 by the French armies. But on their informing the magistrates, 
 that as they could take no part in war, they could not join in 
 rejoicing for victory, measures were taken for their protec- 
 tion. 
 
 The breaking out of war between England and France led 
 to the withdrawal of a part of this colony of Friends, but meet- 
 ings appear to have been kept up by those that remained at 
 Dunkirk, for several years. 
 
 Joseph Hoag on War and Fighting. 
 
 In the year 1812, whilst Joseph Hoag was travelhng in Ten- 
 nessee, he says: We stopped on our way at Knoxville, to take 
 breakfast; the Indians having made an invasion on the fron- 
 tiers of the white inhabitants, it was a time of great alarm 
 while I was there. Being taken into the room where the general 
 was with his officers, the sergeants made their returns to the 
 general, that they had warned every man that the law required 
 to do military duty, Quakers, and all, and there had not one 
 Quaker appeared on the ground. In the meantime the gen- 
 eral looked sharply at me, as I was walking the room, and said: 
 " Well, we have lost a number of our frontier inhabitants, and 
 some of our soldiers, and a people who would not defend the 
 frontier inhabitants when the savages were destroying and 
 scalping them, could not be considered friends to their coun- 
 try, and should have no favor from him." He then said : " How 
 do you like this doctrine, stranger?" I said: "It is no doc- 
 trine for me; I have little or no opinion of it." He asked: 
 " Why?" I said: " The people with whom I commune, who are 
 sound in their principles, are all King's men, and are remark- 
 ably attached to their King, and our King told Pontius Pilate 
 that his kingdom was not of this world, for if it was, then 
 would his servants iight, that He should not be delivered to 
 the Jews; that his kingdom was not from hence, and that his 
 kingdom was our kingdom; that He had nothing to fight for 
 
474 INCIDENTS CONCERNING THE 
 
 in this world, neither have we; and you warriors are fighting 
 for riches, honor, and glory of this world, and when you have 
 got them, you cannot stay with them. We choose to lay up 
 our riches, and have our treasures where the rust cannot mar 
 them, nor thieves nor warriors get them from us." The gen- 
 eral sat down, but soon rose with these words: "I am not 
 going to give up the argument so; I see by the look in your 
 eye that you are no coward; you are a soldier, and if an In- 
 dian was to come into your house to kill your wife and chil- 
 dren, you would fight." I answered: "As for cowardice, I 
 ever despised it, but," pointing towards the guns standing in 
 the house with bayonets on them, "General, it would take 
 twelve such men as thou art — and then you would not do it — 
 to make me take hold of a gun or pistol, to take the life of a 
 fellow creature," and looked him full in the face. He said: 
 "I see you do not deny the sword." I replied: "No, I pro- 
 fess to be a swordsman, that is the weapon I go into the field 
 with — a sword that never was beaten in the field nor foiled in 
 battle." He turned and sat down, but not long, and said: " I 
 will bring you to the point. If an Indian was to come into 
 your house with his knife and tomahawk, and you knew he 
 would kill you, your wife and children, and you knew you could 
 kill him and save all your lives, you would kill him; if you did 
 not you would be guilty of the death of the whole." I thought 
 it time to come to look for a close, and proposed a standard to 
 bring the argument to, that should decide it, but he declined. 
 I asked him if he professed to be a Christian, a Jew, or a Ma- 
 hometan ? He declined awhile. I then added, if he were a Jew, 
 he was not prepared to fight; his men were not circumcised, he 
 had not burnt a sin offering, nor a peace offering. He exclaim- 
 ed: "I profess to be a Christian, I am not a Jew or a Turk." I 
 asked him if he believed Jesus Christ was the author of the 
 Christian dispensation. He said: " Yes." I asked him if he be- 
 lieved Him suificiently equal to the work as God himself, as he 
 received all the works of God to do. He said: "He did." I 
 then told him I should keep him to the Christian platform or 
 creed, laid down by Jesus Christ; and that he would not deny 
 that a Christian was fit to live or die. I then told him I would 
 give the subject a fair statement, and he might judge. I pro- 
 
SOCIETY OP FRIENDS. 475 
 
 ceeded thus: "I shall state, that myself and wife are true 
 Christians, and our children are in the minority, and thou 
 knowest it is natural for children to believe what their parents 
 teach them, and therefore we are all true Christians as far as 
 our several capacities enabled us to be; and now the question 
 lies here; which is most like the precepts and example of our 
 King — the author of the Christian religion — to lay down our 
 lives, and all go to heaven together; or kill that wicked In- 
 dian and send him to hell; for he must be in as wicked a state 
 as he can be, to kill a family that would not hurt him. Gen- 
 eral, it is a serious thing to send wicked folks to hell; they 
 have no chance to come back and mend their ways; and thou 
 dost not know but that if that wicked Indian was spared, he 
 might feel remorse enough to make him repent, so as to find 
 forgiveness, and go to heaven. I really believe I should feel 
 much better to see him come there, than to send him to hell; 
 and that is not all, general; when I killed that wicked Indian, 
 and sent him to hell, I imbrued my hands' in human blood; 
 before they were clean; but now they are stained deep in the 
 crimson gore, canst thou make thyself believe that I stand as 
 good a chance to get to heaven, as to die when my hands were 
 clean, and I innocent of human blood? And besides, our King 
 who was Lord of all, had disciples and many women who looked 
 up to Him for protection, as much as a wife to a husband, or 
 children to their father. Did He, when the wicked Jews came 
 out with staves to take Him, cut olf those wicked creatures, 
 and send them to hell, when He could have the command of 
 twelve legions of angels? He did not act without reason; 
 He knew if He cut them off they would go to hell; and He 
 knew if He laid down his life. He was going to heaven; and 
 neither thou nor I knows but some of the poor creatures re- 
 pented of their conduct, and found forgiveness and are now 
 in heaven, glorifying his name for sparing them. Now gen- 
 eral, was He guilty of suicide? Thou wilt answer; He came 
 into the world for this purpose; I reply that we are brought- 
 into the world to obey his commands, and to follow his ex- 
 ample, and do likewise if called on; and general, we find He 
 had one soldier among his followers who drew his sword and 
 fought like a valiant for his Lord. But what then, said his 
 
476 INCIDENTS CONCERNING THE 
 
 Lord? did He say, thou art a good fellow, 1 will promote thee 
 for this? or, did He not say, put up thy sword into its sheath, 
 for they that use the sword shall perish with the sword. Gen- 
 eral, thou wilt do well to remember that saying; it is the word 
 of a King. The general made no answer, but sat and hung 
 his head for some time, one of the company at length replied: 
 " Well stranger, if all the world was of your mind, I would 
 turn and follow after." I replied: " So then thou hast a mind 
 to be the last man in the world to be good; I have a mind to 
 be one of the first, and set the rest the example." This made 
 the general smile. He got up and went out at the door, and 
 ordered his officers to let me go where I pleased, and not to 
 interfere; then turned and came in, I was then walking the 
 floor, and after a little discourse, the general said: "Well 
 stranger, there are a great many of your sort of people in 
 this State." I answered: "Yes, and I hope thou finds them 
 an honest, industrious, peaceable people; good inhabitants to 
 populate and clear up a new country, and make it valuable." 
 He said: " Yes, they are an industrious, harmless people." We 
 were both on our feet, 1 turned, and looked him full in the 
 face, and spoke with some emphasis: "General, canst thou 
 say that an honest, industrious people, who will harm nobody, 
 are enemies to their country?" He paused awhile, and said: 
 "No, and they shall have my protection, and you have the 
 word of a general for it." I then felt easy that all was done 
 that could be done. I had the same man's word who had said: 
 " No favor should be shown the Quakers," now pledge his honor 
 to protect them. 
 
 In a short sketch of the life of John Bringhurst, of Phila- 
 delphia, who deceased in the year 1750, there is embraced a 
 copy of a testimony of disownment, prepared by a committee 
 of which he was a member, issued against a Friend who had 
 joined in fitting out a vessel of war. It is an interesting illus- 
 tration of the care observed by Friends of that day to preserve 
 the members in consistency with their profession: 
 
 Whereas, , of this city, merchant, hath many years 
 
 made profession among us, the people called Quakers, and by 
 
SOCIETY OP FRIENDS. 477 
 
 his conduct, for some time after his residence in this city, gave 
 us cause to hope that he had received the principles of Truth 
 in true love and sincerity, and would, by obedience thereto, be 
 induced to maintain the Christian testimony we esteem it our 
 duty to bear against the many corruptions which prevailed 
 among the professors of Christianity during the apostacy from 
 the primitive purity of the church of Christ. But with con- 
 cern we have observed in him a gradual declension from the 
 humility and circumspection incumbent on every member of 
 our religious Society; and that, as he hath attained to worldly 
 honors and preferments, his regard to the unity of his friends 
 hath decreased, so that he hath, on several occasions, given 
 us cause to tireat with him; which we have done in brotherly 
 love, but without the satisfaction of finding our care and re- 
 gard had the desired effect of bringing him to a nearer union 
 and fellowship with us. He hath lately so far deviated from 
 our known principles and discipline, as to join with others in 
 a contribution to the fitting out a ship of war. For this he 
 hath been dealt with by several Friends, who were concerned 
 to show him the inconsistency of his conduct with the profes- 
 sion he makes, and to advise him to an acknowledgment of his 
 error. But, both by word and writing, persisting in a vindi- 
 cation of his conduct, and having, by other instances, mani- 
 fested a determination to contradict this part of our Christian 
 testimony, we think it our duty, to prevent others under our 
 religious profession from being misled by his example, and lest 
 any should think we approve his conduct, to declare that we 
 
 disown him, the said , to be a member of our religious 
 
 Society, until he becomes sensible of his errors, and, being will- 
 ing to acknowledge them, is desirous of being restored to the 
 unity of his friends. 
 
 Hugh Davids — Soldier and Quaker. 
 
 At the period of the American Revolution, Hugh Davids was 
 a member of Philadelphia Monthly Meeting of Friends for the 
 Northern District. He favored the royalist cause, and when 
 the British occupied Philadelphia, manifested a disposition to 
 enter the military service on that side. Against this he was 
 
478 INCIDENTS CONCERNING THE 
 
 repeatedly cautioned and warned by Friends, but he iinally ac- 
 cepted a commission in the British army, and when the king's 
 troops evacuated the city, in 1778, he went with them. For 
 his deviation from our religious and well-known peaceable prin- 
 ciples, he was disowned on the thirtieth of the Sixth Month of 
 that year. 
 
 Thirteen years afterwards, Hugh Davids attended the Month- 
 ly Meeting, and offered a paper condemning his course in join- 
 ing in arms with one of the contending parties in the then late 
 war, and expressing his great concern and anxiety for what 
 he had done. His offering was received with much love and 
 tenderness by Friends, and a committee was appointed to visit 
 him. 
 
 The following month the committee reported that the case 
 was one of more than usual weight, and that they believed his 
 offering proceeded from a just sense of his deviations, and a 
 sincere desire for future preservation in the strait and nar- 
 row way which leads to peace. The meeting fully united .in 
 accepting the acknowledgment, and records that it was not 
 doubted that, as he was preserved in steady attention to the 
 manifestation of the Divine will, his peace would be increased. 
 
 It also appears that he had filed with the king's counsel a 
 document by which he surrendered his commission and pay. 
 This paper was as follows: 
 
 I, Hugh Davids, the subscriber, having for some years past 
 held a commission as cornet of horse under the king of Great 
 Britain, and being now favored, through the Lord's mercy, to 
 see the inconsistency of war with the Christian religion, have 
 believed it to be required of me, as a religious duty, to give 
 up and surrender the commission I received of the king unto 
 him again; and also all the arrearages of my pay which may 
 remain due to me at the war office in London; and likewise 
 some money which I have heretofore received on account of 
 my pay, which I now have in hand, finding I cannot make use 
 
SOCIETY OF FRIENDS. 479 
 
 of it with peace in my own mind. I do, therefore, by these 
 presents, after due consideration, voluntarily, and from con- 
 scientious motives, freely give up and surrender to the king 
 of Great Britain all my right and interest in the said commis- 
 sion above mentioned, and likewise all my claim or right in the 
 arrearages of wages which may appear due to me thereon. 
 And I have also paid into the hands of Phineas Bond, the king's 
 consul in this city, one hundred and sixty-five Spanish dollars, 
 which I heretofore received on account of my pay, to be re- 
 mitted to the proper ofiice from which I received it. I may 
 further certify that I have not acted in this matter from politi- 
 cal or disrespectful motives, but from those of a religious and 
 conscientious nature only. 
 
 The following extracts from the diary of John Pemberton, 
 one of the Friends who was arbitrarily sent into exile in Vir- 
 ginia, are interesting, as showing the Christian spirit which 
 animated the sufferers: 
 
 On the Second-day of Ninth Month, 1777, about two o'clock, 
 p. M., three persons came to my house, and informed me they 
 had orders from the Supreme Executive Council to take me 
 as a prisoner. I inquired, for what? and demanded their au- 
 thority. One of them pulled a packet out of his pocket, and 
 read a few lines of a long writing, the amount of which was, 
 that I was suspected of being inimical to the cause of America. 
 I pleaded with them for a considerable time, on the injustice 
 and oppression of imprisoning a man, unless some crime was 
 alleged against him. They replied, they had orders, and must 
 obey them. I represented that I was an innocent man, and 
 had not done anything I was ashamed of, or to the injury of 
 America. They pretended that it was very disagreeable to 
 them to execute such orders; whereupon my dear wife told 
 them, that Pilate washed his hands and said he was clear; yet 
 he was not so in the Divine sight. Many serious remarks were 
 made, but without effect, though there appeared some tender- 
 ness in one of them. Another said I should have a hearing 
 when I came to the lodge, whither they had orders to take me. 
 They presented to me a paper, called a parole, and urged me to 
 sign it, to make my own house my prison, and be ready at the 
 
480 INCIDENTS CONCERNING THE 
 
 call of the council; not to correspond with the enemy, as it 
 was expressed; nor to do any act or thing, by word or writ- 
 ing, prejudicial to the cause of America. Knowing my inno- 
 cence, and that my religious principles would restrain me from 
 doing anything to promote the shedding of blood, or to injure 
 my country, I told them I could not sign such a paper, as it 
 would imply guilt, which I was free from. They still urged 
 my going with them; but I told them, that as they had nothing 
 justly to lay to my charge, and as my house was my own, and 
 I was a free man, I could not consent to comply with their 
 unreasonable demand, and could not leave my house without 
 being forced. When they saw I was resolute, endeavors were 
 used to prevail on my wife to urge my going quietly with them; 
 but she was staunch and upright. One of them then went and 
 brought a guard of about ten men, whom they had left in the 
 street; and again urged my going ^vith them. But I still main- 
 tained my right as a free man and a Christian. He then took 
 me by the arm, and said he would force me to go; but I would 
 not move from my seat. The men he had brought into the 
 house seemed averse to meddling with me; but this man in- 
 sisted that they should do their duty; so I was lifted by two 
 of them off my seat and led to the door. My wife insisted on 
 going with me; so my friend John Parrish, taking her by one 
 arm, and myself by the other, we supported her; and with 
 these soldiers we were conducted to the mason's lodge. Though 
 I believe she had not walked so far, at once, for two years, 
 and was very poorly, yet she was sustained, both in mind and 
 body. The people seemed generally serious, and many affect- 
 ed, when we came to the lodge and were conducted up stairs. 
 Before we were put into a room, the person who brought the 
 guard into my house, demanded the keys of my desk. I told 
 him I thought he had no right to make such a demand, and I 
 would give him none. He then asked my wife, and she ailso 
 denied him. He then said he would break the desk open; and 
 so returned to my house, guarded by the same men; they broke 
 open my desk, and took out the rough minutes of the Meeting 
 for Sufferings for seven or eight months past; and in other 
 places which they searched, they found some other meeting 
 papers, and two bundles of manumissions for the freedom of 
 
SOCIETY OF FRIENDS. 481 
 
 slaves, which they took away. But in all their searching, they 
 could not find anything to their purpose; and though they con- 
 demned Friends for publishing epistles, especially the last 
 Christian exhortation from the Meeting for Sufferings, yet they 
 now republished it themselves, at a time more critical than any 
 heretofore. 
 
 On my coming to the lodge, I met there my brother James, 
 and divers other Friends. We were favored with support in 
 our persecution; though that evening and night was to me a 
 season of trial of spirit, and I had little sleep. Yet in the 
 morning my heart was tendered, and from that time to the 
 time when we were removed from the city, I was preserved in 
 a steady resigned state of mind. 
 
 Fifth-day, 4th. — Brother Israel, John Hunt and Samuel 
 Pleasants, were brought as prisoners, so that our number was 
 twenty-three. Previous to brother Israel's coming, he and 
 John Hunt and Samuel Pleasants had presented a remonstrance 
 to the council, and demanded a hearing as their right, but they 
 we're not admitted, and informed that they could have no hear- 
 ing, and so were conveyed to the place of confinement. After- 
 ward we also prepared and sent remonstrances to the council 
 and Congress, but could not obtain a hearing. 
 
 First-day, 7th. — Having had much company for several days 
 past, the inhabitants being affected with the unjust conduct 
 pursued towards us, we requested that we might be more re- 
 tired; and had a favored opportunity in humbly waiting upon 
 Almighty God, so that the hearts of many were tendered, es- 
 pecially in time of solemn prayer and supplication, for the sup- 
 port and preservation of ourselves and our families. 
 
 On Third-day, we sent for some of the persons who were 
 instrumental in our being taken, and demanded of them whose 
 prisoners we were? One of them said that none of us were his 
 prisoners; and the other did not own any except my brother 
 Israel, John Hunt, Samuel Pleasants and Phineas Bond. In the 
 afternoon an order from council appeared, for our removal 
 to Staunton, in Virginia; upon which we wrote another re- 
 monstrance against their proceedings. Next day we were 
 permitted to go home to prepare for our journey, and on the 
 following morning I had a solid opportunity in quiet retire- 
 
 31 
 
482 INCIDENTS CONCERNING THE 
 
 ment with my family, and parted with my beloved wife in ten- 
 der affection. We were supported in this close trial beyond 
 expectation, the saying of the apostle being verified in my 
 mind, " None of these things moved me; " being enabled to re- 
 sign my life and my all to the disposal of Divine Providence. 
 About eight o'clock I returned to my prison and continued un- 
 til afternoon, when two men came and informed us they were 
 appointed to conduct us to Reading. We demanded a sight 
 of their orders, which they refused. At length, after much 
 altercation, one of them read a paper, but another paper con- 
 taining further orders, he absolutely refused to read, or to 
 give us a copy of it. We entered a protest, and called in 
 several inhabitants to witness it: they were also informed that 
 messengers were despatched to the chief justice, for writs of 
 habeas corpus ; but they paid no regard to that. The wagons, 
 etc., being before our prison, we were at length forced out. 
 Many hundreds of people were ranged along the alley, some 
 of them much affected ; and many poor blacks, as well as others, 
 after I was in the wagon, shook me by the hand, being affect- 
 ed with our hard treatment. 
 
 How Friends in France became known to their 
 English Brethren. 
 
 Joseph Fox, of Falmouth, (the first who became a surgeon) 
 had a share in two cutters with other owners, who, outvot- 
 ing his objection, at the commencement of hostilities with 
 France in 1778, armed these vessels as letters of marque in 
 order to capture French merchantmen. The enterprise (adds 
 Burke in his "History of the Commoners") was successful, 
 and some valuable ships were taken. His partners then en- 
 deavored to keep him from his share in the profits; but he in- 
 sisted upon it and lodged the amounts in the British funds, 
 keeping the circumstance an entire secret even from his fam- 
 ily, and in fact dealing with the treasure like one who felt it 
 was not his own. His object was to restore it as soon as pos- 
 sible to those whom he considered to be, and who really were. 
 
SOCIETY OF FRIENDS. 483 
 
 the rightful owners. In 1783, on the restoration of peace, 
 the opportunity occurred, and he then commissioned his son. 
 Dr. E. L. Fox (afterwards of Brislington), to proceed to Paris, 
 where he first communicated the matter to him by letter. 
 Much difficulty and delay intervened, trying faith and princi- 
 ple, and giving a good excuse had he desired one, to abandon 
 the attempt as hopeless. While it was yet in progress, Joseph 
 Fox died. But his son had received the duty as a solemn trust 
 and charge which he was not to quit until the restitution was 
 made. He had a notice printed in the " Gazette de France " 
 of Second Month, 1785, in consequence whereof applications 
 were quickly made which led to about fourteen hundred and 
 seventy pounds being restored. The sufferers thus reimbursed, 
 made an acknowledgment in the Eighth Month "Gazette," 
 which need not be quoted. A small sum still remained in Dr. 
 Pox's hands which he could not assign, especially as the Rev- 
 olutionary war broke out. In 1818, when it had reached six 
 hundred pounds, he could venture abroad once more, and going 
 again to Paris enquired how he could best appropriate it, and 
 ultimately placed it in the treasury of the " Invalid Seamen of 
 Prance" for the relief of the non-combatants of the merchant 
 service. The advertisement above noticed drew forth an ad- 
 dress from a body of Protestants whom we have since been 
 glad to own in fellowship and belief, for they were rejoiced 
 to learn that any one was in existence who like them testified 
 against iniquity and war; and thus they came to the knowl- 
 edge of the Society. 
 
484 INCIDENTS CONCERNING THE 
 
 CHAPTER XIV. 
 
 DIVINE PROTECTION. 
 
 In an account of the experiences of their family in the Irish 
 Rebellion of 1798, written by Dinah Goff, a member of the 
 Society of Friends, she says: 
 
 It was about the middle of the Fifth Month, 1798, that the 
 county of Wexford, in Ireland, became a scene of open rebel- 
 lion, headed by B H , a Protestant, and two Roman 
 
 Catholic priests, John Murphy and Philip Roche. The aims of 
 the insurgents were various; some were more cruelly disposed 
 than others; all determined to liberate themselves by force 
 of arms from the unequal yoke, as they believed it, of the 
 British government, and to become a free people; some to 
 bring all Ireland to Catholicism, etc. 
 
 About ten days before the rebellion broke out, a Roman 
 Catholic, who resided near, called on my father, and desired 
 to speak to him in private. He then informed him that the 
 county would, in the course of a few days, be in a state of 
 general insurrection. My father replied that he could not 
 credit it, for that he had frequently heard such rumors. The 
 person assured him that he knew certainly it would be so, and 
 that he had procured a vessel, now lying at Duncannon, to 
 convey himself and family to Wales, and that as a friend, he 
 gladly offered accommodation to our household. My father 
 thanked him for this act of friendship, but said that it felt to 
 him a matter of great importance to remove from the position 
 allotted him by Providence, yet that he would consider of it, 
 and consult his wife. After having endeavored to seek best 
 wisdom, my dear parents concluded that it was right for them 
 to remain at home, placing their dependence and confidence in 
 Him who alone can protect, and who has promised to preserve 
 those that put their trust in Him. 
 
 The estate and spacious mansion, called Horetown, occupied 
 by my parents, Jacob and Elizabeth Goff, and the family, were 
 situa,ted about ten miles from each of the towns of Wexford 
 
SOCIETY OF FRIENDS. 485 
 
 and New Ross. The rebels formed two camps, at Cafrickburn 
 and Corbett Hill, one on each side of the house, at distances 
 of two and five miles from it. This central position caused a 
 constant demand on us for provisions, with which the insur- 
 gents were daily supplied, and they often said that they spared 
 the lives of the family for that purpose. 
 
 A day or two after the commencement of the rebellion, two 
 carts were brought to our door, and the cellars emptied of all 
 the salt provisions, beer, cider, etc., which were taken off to 
 the camp. Fourteen beautiful horses were turned out of my 
 father's stables, and mounted in the yard by two or more of 
 the rebels on each. Some, which had not been trained, resisted 
 by plunging; but their riders soon subdued them, running their 
 pikes into them, and otherwise using great cruelty. Much of 
 our cattle they also took off, and orders were sent each week 
 from the camp at Carrickburn, to have a cow and some sheep 
 killed, which were sent for at stated times. 
 
 A party, who assumed the rank of officers in the rebel army, 
 came to our house one day, and directed to have dinner pre- 
 pared immediately. On my mother's requesting the servant 
 to lay the tables in the hall, they indignantly asked: "Is it 
 there you are going to give us our dinner? Show us into the 
 best parlor in the house." But on my mother assuring them 
 that she had seen noblemen sitting in that hall, they became 
 calm and satisfied. They then asked for spirits and wine, say- 
 ing they would have some; and when my mother told them 
 that there were none in the house, theywere greatly irritated 
 still saying they must have some. On being spoken to by my 
 mother in the singular number, they desired her not to say 
 thee and thou to them, as if she were speaking to a dog; and 
 on her again saying thou to one of them, he flourished his 
 sword over her head, and said, haughtily: "No more of your 
 theeing and thouing to me." They ate their dinner, however, 
 and went off peaceably. 
 
 We were now informed that orders had been given to take 
 my dear father's life, and my mother was most particular in 
 keeping us all close together around him, saying that if it were 
 permitted that our lives should be taken, we might be enabled 
 to support and encourage each other, or else all go together. 
 
486 INCIDENTS CONCERNING THE 
 
 One day, about noon, a large company appeared on the lawn, 
 carrying a black flag, which we well knew to be the signal for 
 death. My dear father advanced to meet them as usual, with 
 his open, benevolent countenance, and my mother, turning to 
 me, said, with her sweet, placid smile: " Perhaps my stiff stays 
 may prevent my dying easily." On which the Roman Catholic 
 who had taken refuge with us, said: "Have faith in God, 
 madam; I hope they will not hurt you." She quickly pushed 
 forward and joined my dear father, who was surrounded by a 
 large party. He observed to them, he feared they might in- 
 jure each other, as their muskets were prepared for firing; 
 when one of them replied: "Let those who are afraid keep 
 out of the way." My mother distinctly heard one of them 
 say: " Why don't you begin?" and each seemed looking to the 
 other to commence the work of death. Some of them pres- 
 ently muttered: "We cannot." At this critical moment, some 
 women came in great agitation through the crowd, clinging 
 to their husbands, and dragging them away. Thus a higher 
 Power evidently appeared to frustrate the intentions of the 
 murderers, and my beloved father was again graciously deliv- 
 ered. One man said there was " No use in taking Mr. Golf's 
 life," but his two sons, if there, should soon be killed, and then 
 the estate would be theirs. 
 
 One morning a most outrageous party advanced towards the 
 house, yelling and roaring like savages, evidently with some 
 wicked design; but two young men who looked serious again 
 interposed in our behalf, and would not allow them to enter. 
 Thus were the words of David fulfilled: "The wrath of man 
 shall praise thee; the remainder of wrath thou wilt restrain." 
 
 A young man who, with his mother, kept a neighboring 
 public-house, used at that time often to walk into our drawing- 
 room, lay his sword on. the table, and amuse me and my young 
 cousin by giving us his finely-decorated hat to admire. One 
 afternoon he tried to prevail on us two to go with him to the 
 camp, saying it was an interesting sight, such as we might 
 never have an opportunity again to see. We were then sixteen 
 and fourteen years of age, and on my saying I did not think 
 my mother would permit us to go, he desired us not to tell 
 her, and promised to bring us safely back. My mother, ever 
 
SOCIETY OF FRIENDS. 487 
 
 watchful, was at this moment crossing the hall, and seeing us 
 together, she came forward and inquired what he was saying. 
 When we told her, she asked him how he dared to request the 
 children to go to such a place? She then reasoned with us 
 on the impropriety of listening to such invitations, saying she 
 should never have expected to see us again if we had once 
 gone. 
 
 Three or four hundred English troops, accompanied by 
 Hompesch's German hussars, at length landed at Duncannon 
 Fort. This was announced by the firing of cannon early in 
 the morning, On my mother's entering my room, I expressed 
 much pleasure at the intelligence, when she replied: " My dear, 
 we must rejoice with trembling, having much to dread from 
 their being strangers, and we know not what may be permitted. 
 We have only to place our trust and confidence in Him who 
 hath hitherto preserved us!" This little army formed an en- 
 campment on my late uncle Caesar Sutton's lawn at Longgra- 
 gue, about two miles from us. The next day, whilst we were 
 sitting at dinner, one of the servants said the rebel forces 
 were coming from Wexford in thousands, intending to sur- 
 round the English encampment. The royal troops, commanded 
 by general Moore, having had previous information, were, how- 
 ever, on the alert, and met them on the road, near our house. 
 We counted twenty-four pieces of cannon, belonging to the 
 rebels, which passed our entrance. A dreadful scene, partly 
 in our view, was now enacted, and lasted for three hours. The 
 firing was awful ! Having closed the doors and windows in the 
 lower part of the house as much as possible, we all retired to 
 an upper room, and there remained in a state of fearful sus- 
 pense. It was a terrible sight, and deeply affected us, the 
 cannon-balls falling thickly about the house. On one of my 
 sisters raising the window to look out, a ball whizzed by her 
 head, and this, with many others, we afterwards found. At 
 length, seeing the poor,, deluded people running in all direc- 
 tions, we learned that they were routed. 
 
 Two soon came to the house to have their wounds dressed, 
 which my sister Arabella did as well as she could; one had a 
 ball in the cap of his knee, and both bled profusely; they ex- 
 pressed much thankfulness, and hoped they might soon be able 
 
488 INCIDENTS CONCERNING THE 
 
 again to fight for their freedom. A fine young man coming, 
 who had received a severe wound in his side and shoulder, my 
 dear mother used means to relieve him, and dressed him com- 
 fortably in clean linen, while he frequently exclaimed: "Do, 
 ma'am, try to stop the blood. I don't mind the pain, so that 
 I may but fight for my liberty." Observing him in danger 
 from the great injury, she spoke to him in a very serious strain, 
 and also recommended his going to the Wexford Infirmary. 
 We heard afterwards that he died on the way, a few hours 
 after he left us. This battle was at Goff's Bridge, on the 
 twentieth of Sixth Month. Several hundreds of the insurgents 
 were killed, but not many of the military. 
 
 Soon after the iiring had ceased, we observed two of the 
 cavalry moving slowly and suspiciously up our avenue; on 
 which my father went down to the hall door, and advanced 
 with a smiling countenance and extended arms to meet them. 
 One, who was a German, at once embraced him, saying, in 
 broken English: "You be Friend — no enemy, no enemy;" and 
 gave him the kiss of peace, adding: " We have Friends in Ger- 
 many." We got them eggs, milk, bread, etc., to refresh them, 
 after the excessive fatigue and excitement which it was ob- 
 vious they had suffered. 
 
 The evening before this engagement, one of my sisters, 
 passing through the servants' hall, observed the coachman 
 leaning on his arm, apparently much distressed. When she 
 requested to know the cause, he hesitated and said he could 
 not tell her; but on her entreating him, and adding that she 
 should like to know the worst, he said that he had heard it 
 planned at the camp that, if they conquered the royalists, we 
 were all to be murdered, and the generals were to take pos- 
 session of our house. He then added, weeping : " Oh, our plans 
 are too wicked for the Lord to prosper them!" My sister re- 
 marked that we trusted in a Power stronger than man, and 
 able to protect us in the midst of danger; or to that effect. 
 
 During the night following this battle, our house was sur- 
 roundedby Hompesch's cavalry, who slept on the lawn, wrapped 
 up in their grey coats. The next morning twenty or thirty of 
 the officers breakfasted with us, and told us that we had had 
 a marvellous escape on the previous day, the cannon having 
 
SOCIETY OF FRIENDS. 489 
 
 been placed on the bridge, and pointed against the house to 
 batter it down; even the match was lighted, when a gentleman 
 who knew my father and us, came forward and told them the 
 house was " inhabited by a loyal Quaker and his family." They 
 had previously supposed it must be a rendezvous of rebels, and 
 feared, from its commanding position, that they themselves 
 might have been fired upon from it. Some of the ofBcers, be- 
 ing refreshed by their meal, even shed tears when they re- 
 flected on the danger we had been in. 
 
 My cousins, Richard and Ann Goif, of Hopefield, near Here- 
 to wn, had been observed by " the United Men" to persevere 
 in walking to Forrest meeting whilst the country was in a state 
 of rebellion, and were apprised that, if they continued this 
 practice, and refused to unite in the Eoman Catholic forms 
 of worship, they should be put to death, and their house 
 burned. This threat brought them under deep mental exer- 
 cise, accompaned with fervent prayers that they might be 
 enabled to come to a right decision; and collecting their large 
 family together, in humble confidence that best direction might 
 be mercifully afforded, after a season of solemn retirement, 
 they laid the matter before their children. On this memorable 
 occasion, the noble and intrepid language of Fade Gofif, their 
 eldest son, then about seventeen years of age, is worthy of 
 being recorded. " Father," said he, " rejoice that we are found 
 worthy to suffer." His parents were deeply affected, and their 
 minds became so much strengthened that, next morning, rising 
 before daybreak, they all proceeded to the meeting, and were 
 enabled to continue to attend Divine worship without molesta- 
 tion, expressing thankfulness in thus being permitted to ac- 
 complish what they considered their religious duty. 
 
 David Sands and his companion attended that meeting, and 
 returning to Horetown, were joyfully received by us, my dear 
 mother saying that his visit reminded her of the good Samari- 
 tan pouring oil into our wounded minds. The three families 
 now occupying our house all assembled with him on this sol- 
 emn occasion, and his communication was truly impressive and 
 consoling, inducing tenderness in all present. He first alluded 
 to the deep trials we had suffered; then to the infinite mercy 
 which had brought the family through them; and afterwards 
 
490 INCIDENTS CONCERNING THE 
 
 offered a solemn tribute of thanksgiving and praise to the great 
 Preserver of men, whose power had been so remarkably dis- 
 played for our protection, when surrounded by danger on every 
 hand. It was indeed a memorable visit, for which thankfulness 
 prevailed to Him from whom all consolation is derived. The 
 Roman Catholic family had never before heard these plain 
 truths so declared, nor witnessed anything of the kind; but 
 they all united in prayer on their knees, and the mother said: 
 " I never heard such a minister as that gentleman; he must 
 be an angel from heaven sent to you!" 
 
 During the dreadful scenes that were enacted in Ireland 
 during the rebellion of 1798, the members of the Society of 
 Friends, who refused military protection, and relied on the 
 protecting care of the Almighty, were remarkably preserved 
 amid surrounding dangers, and had their lives given to them 
 for a prey. After the main strength of the rebels was brok- 
 en, many of their number, who were outlawed, found places 
 of concealment in woods and caves, and issued forth by night 
 to plunder those within their reach. Dinah Goff describes two 
 such visits paid to her father's house, who had been urged to 
 accept the nightly services of a guard, but had positively re- 
 fused. She says: 
 
 On the first night, having all retired to rest, we were aroused 
 by the terrific knocking with muskets at the hall door. My 
 dear father raised his chamber window, and requested them 
 to wait a few minutes, and he would open the door; but they 
 continued knocking still louder, and swearing most awfully 
 until he went down. On his opening the door, they seized him, 
 and instantly rushed up to his room, breaking a mahogany desk 
 and book-case to pieces with their muskets, and demanding 
 money. My father handed them twenty guineas, which was 
 all he had in the house; but they persisted in asking for more, 
 and swore, in a most profane manner, that if he did not give 
 them more they would take his life. I slept with a little niece, 
 in a room inside his, and we were entreated by my sister A. 
 not to rise, as we should be of no use. I endeavored to com- 
 
SOCIETY OF FRIENDS. 491 
 
 ply with her request, and remain quiet, till I heard a dreadful 
 scuffle, and my father's voice, exclaiming: " Don't murder me! " 
 I could then no longer keep still, but opened the door, and saw 
 one of the men, dressed in scarlet regimentals, with full uni- 
 form, epaulettes, etc., rushing towards my father with a drawn 
 sword in his hand. My sister intercepted it by throwing her 
 arms round my father's neck, when the point of the sword 
 touched her side, but not so as to injure her. In the struggle 
 the candle went out, and they called most violently for light. 
 The horror which I felt at this awful moment can scarcely be 
 expressed. My sister went down towards the kitchen, and 
 found a man standing at the foot of the first flight of stairs; 
 she asked him to light the candle, when he said she might go 
 down, and he would stand guard and not allow any one to pass. 
 This he performed faithfully, and she returned in safety. I 
 could not, after this, leave the party, but followed them through 
 the house. The dreadful language they used, some of which 
 was addressed to my sisters, impresses me with horror to this 
 day. Money seemed the sole object of their visit that night, 
 as they repeatedly said: "Give me more money, I tell you;" 
 assuring my father that, if he did not give them more, they 
 would murder him. They even said, from minute to minute, 
 while they held a pistol to his forehead: "Now you're just 
 gone." They then forced him to kneel down, repeating the 
 same words, and presenting the pistol. Seeing his situation, 
 I threw myself on my knees on the floor, and clung with my 
 arms round him, when the ruffians pushed me away, saying: 
 " You'll be killed if you stop there." But my father drew me 
 towards him more closely, saying: " She would rather be hurt 
 if I am." They snapped the pistol several times, which, per- 
 haps, was not charged, as it did not go off. When they found 
 there was no more money they desisted, asking for watches, 
 which were given them, and at length they went away, after 
 eating and drinking all they could obtain, and charging my 
 father to have more money for them the next time, or they 
 declared they would have his life. So saying, one of them, who 
 appeared in a great rage, and had a cavalry sword in his hand, 
 cut at the hand-rail of the hall stairs, the mark of which still 
 remains. 
 
492 INCIDENTS CONCERNING THE 
 
 About a fortnight afterwards, before the family withdrew 
 to rest, my father had a presentiment that the robbers might 
 come again that night, and sat up later than usual. About 
 midnight they arrived, knocking furiously, as before, and fully 
 prepared to plunder the house. They soon emptied the draw- 
 ers, and took all the wearing apparel they could get that did 
 not betray the costunie of Friends, so that we were deprived 
 of nearly all our clothes. On perceiving that they were tak- 
 ing all, my mother begged one shirt and one pair of stockings 
 for my father, which they threw at her face in the rudest man- 
 ner, using dreadful language. They behaved most violently; 
 and, spreading quilts and sheets on the floor, filled them with 
 all sorts of clothing they could get; they then called for vict- 
 uals to eat and drink, desiring my sister to drink their health; 
 putting the cup of small beer to her lips, and bidding her " Wish 
 long life and success to the babes of the wood," as they called 
 themselves. This she steadfastly refused. They then declared 
 they would come again in two weeks, and take us all to live 
 with them in the wood, " and to cut bread and butter for the 
 babes." Their behavior was so insulting, and my dear parents 
 were so fearful of these threats being realized, that they de- 
 termined on sending us young females to my cousins, Goff and 
 Neville, who were then merchants in Ross; and there we re- 
 mained for some weeks, until tranquillity was restored to the 
 county. 
 
 After the robbers had finished their repast, they threatened 
 to take my father's life, behaving very outrageously, and say- 
 ing they must take him to their main guard, at a little distance, 
 and murder him there, as they did not like to do it in his own 
 house. They then led him out, and we all attempted to follow; 
 but they pushed my mother back, saying that she should not 
 come — it would be too painful a sight for her to see her hus- 
 band murdered, which they certainly would do. It was very 
 dark; but my sister Arabella positively refused to leave her 
 father, and they allowed her to accompany him. Whilst cross- 
 ing the lawn, the root of a beech tree projecting above the 
 path caused him to stumble; he then sat down and said, if they 
 were determined to take his life, they might as well do it there. 
 My dear sister stood by in a state of awful suspense. They 
 
SOCIETY OP FRIENDS. 493 
 
 rudely asked him if he had anything to say, telling him his time 
 was come. On hearing this, he remained quite silent, and they, 
 not understanding it, hurried him to speak; when he said he 
 prayed that the Almighty might be merciful to him, and be 
 pleased to forgive him his trespasses and sins, and also to for- 
 give them, as he did sincerely. They said that was a good 
 wish, and inquired if he had anything more to say. He re- 
 quested them to be tender towards his wife and children; on 
 which they said: "Good-night, Mr. Goff; we only wanted to 
 rattle the mocuses out of you " — meaning guineas. 
 
 When they took my father forcibly out of the house, my 
 mother, though much distressed, was favored with her usual 
 quietude and composure of mind, trusting in the Lord, who 
 had been pleased to support her through many deep trials, and 
 then forsook her not. So strong was her confidence, that she 
 even called to the servant for some warm water to prepare a 
 little negus for my dear father against his return; when I said: 
 " It is not likely we shall ever see my father again alive,f or they 
 are going to murder him; " on which she replied, with firm- 
 ness: "I have faith to believe they will never be permitted to 
 take his life." In about a quarter of an hour my valued 'and 
 tender parent returned, pale and exhausted; and, throwing 
 himself on the sofa, said: " This work will finish me; I cannot 
 hold out much longer;" which proved to be the case. 
 
 Remarkable also was the protecting care vouchsafed to my 
 uncle Joshua Wilson (my mother's brother), whose residence 
 at Mount Prospect, near Rathangan, was forcibly entered by 
 a party of rebels. One night, after the family had retired to 
 rest, they were aroused by a tremendous volley of musketry, 
 which at once shattered the hall door; and a loud cry was 
 raised of " Arms, money, or life! " with most awful swearing. 
 My uncle went hastily down in his dressing-gown, followed by 
 his wife, who heard them exclaim: "You are a dead man;" 
 and seeing one of the men present a pistol at my uncle's head, 
 she rushed between him and the ruffian, exclaiming: "Thou 
 shalt not, and darest not, take my husband's life, or touch him ; 
 for the arm of the Almighty is stronger than thou art." The 
 
494 INCIDENTS CONCERNING THE 
 
 man appeared confounded, and let the pistol drop from his 
 powerless hand; it was very remarkable that the whole party 
 left the house soon after, without doing any further injury. 
 
 When George Dillwyn was in England, he related an inter- 
 esting incident, illustrating the safety of depending on the 
 Lord for protection. 
 
 It occurred in one of the back settlements, when the Indi- 
 ans had been employed to burn the dwellings of the settlers, 
 and cruelly to murder the people. 
 
 One of those solitary habitations was in the possession of a 
 Friend's family. They lived in such secure simplicity, that 
 they had hitherto had no apprehension of danger, and used 
 neither bar nor bolt to their door, having no other means of 
 securing their dwelling from intruders than by drawing in the 
 leathern thong by which the wooden latch inside was lifted 
 from without. The Indians had committed frightful ravages 
 all around, burning and murdering without mercy. Every 
 evening brought forth tidings of horror, and every night the 
 unhappy settlers surrounded themselves with such defences 
 ^s they could muster — even then for dread, scarcely being 
 able to sleep. The Friend and his family who had hitherto 
 put no trust in the arm of flesh, but had left all in the keep- 
 ing of God, believing that man often ran in his own strength 
 to his own injury, had used so little precaution, that they slept 
 without even withdrawing the string, and were as yet unin- 
 jured. Alarmed however, at length by the fears of others, 
 and by the dreadful rumors that surrounded them, they yield- 
 ed to their fears on one particular night, and before retiring 
 to rest drew in the string, and thus secured themselves as well 
 as they were able. In the dead of the night, the Friend who 
 had not been able to sleep, asked his wife if she slept? and 
 she replied that she could not, for her mind was uneasy. Upon 
 this he confessed that the same was his case, and that he be- 
 lieved that it would be the safest for him to rise and put out 
 the string of the latch as usual. 
 
 On her approving of this, it was done, and the two lay down 
 again, commending themselves to the keeping of God. This 
 
SOCIETY OF FRIENDS. 495 
 
 had not occurred above ten minutes, when the dismal sound 
 of the war-whoop echoed through the forest, filling every heart 
 with dread, and almost immediately afterward, they counted 
 the footsteps of seven men pass the window of their chamber, 
 which was on the ground floor, and the next moment the door 
 string was pulled, the latch lifted, and the door opened. A 
 debate of a few minutes took place, the purport of which, as 
 it was spoken in the Indian language, was unintelligible to the 
 inhabitants; but that it was favorable to them, was proved 
 by the door being again closed, and the Indians retiring with- 
 out having crossed the threshold. The next morning they 
 saw the smoke rising from burning habitations all around 
 them; parents were weeping for their children who were car- 
 ried oif, and children lamenting over their parents who had 
 been cruelly slain. 
 
 Some years afterward, when peace was restored, and the 
 colonists had occasion to hold conferences with the Indians, 
 this Friend was appointed as one for that purpose, and speak- 
 ing in favor of the Indians, he related the above incident; in 
 reply to which, an Indian observed, that by the simple circum- 
 stance of putting out the latch string, which proved confi- 
 dence rather than fear, their lives and their property had been 
 saved — for that he himself was one of that marauding party;' 
 and that on finding the door open, it was said: " These people 
 shall live. They will do us no harm, for they put their trust 
 in the Great Spirit." During the whole American revolution, 
 indeed, the Indians, though incited by the whites to kill and 
 scalp the enemy, never molested the Friends, as the people of 
 Father Onas, or William Penn, and as the avowed opponents 
 of all violence. 
 
 During the war between the Northern and Southern States, 
 from 1861 to 1865, many of the members of the Society of 
 Friends were exposed to much suffering on account of their 
 testimony against war; one, who resided in Ohio, relates the 
 following experiences of being drafted for military service in 
 the United States army: 
 
 In the year 1864 1 was drafted, according to the laws of the 
 
496 INCIDENTS CONCERNING THE 
 
 land, and one day, while pleasantly enjoying the company of 
 some intimate friends at my house, also surrounded by my own 
 dear family, a stranger abruptly entered, inquiring if I lived 
 here. I replied. Then he, without further ceremony, drew 
 from his pocket an order from the provost marshal of that 
 district, and read nearly as follows: " You are legally drafted 
 into the militia of the United States for the term of three years, 
 and you are required to present yourself at my office, at Alli- 
 ance, day of , in order to be mustered into service. 
 
 Failing to comply with this, you will be treated as a deserter, 
 and subject to be punished to the utmost extent of the law. 
 Given forth under my hand. J. F. Oliver, provost marshal." 
 
 I repaired at an early date, or previous to the time speci- 
 fied, and had an opportunity to lay before the officers assem- 
 bled there the reasons why I could not comply with the order; 
 that I was conscientious against taking the life of my fellow- 
 men, or in any way taking part in the war spirit, believing it 
 to be in direct opposition to the command of our Lord, " Thou 
 shalt not kill," and therefore I did not expect to report myself 
 at the time proposed. I returned to my home; but in a few 
 days an officer or deputy called at my shop, and commanded 
 me to get ready in a few minutes, as he desired to return by 
 train time to Columbiana station, in order to go to Alliance 
 immediately. 
 
 Thus, in a few minutes I had to part with my family, not 
 knowing how long I should be detained from home, or whether 
 I should ever be permitted to see them again. On nearing the 
 station, he asked me what he should do with me while he drove 
 out nearly a mile to bring in William Nicholas. I told him I 
 should not put him to any trouble; that wherever he left me, 
 there he would find me. He soon returned, and in a short time 
 we were pushing on to Alliance. After arriving, and being 
 conducted to the marshal's office, they took our height, com- 
 plexion, etc., so that we could be easily identified, or picked 
 up if we ran away. They then wanted us to dress in soldiers' 
 clothes; this we could not do, therefore they took my friend 
 into another room. 
 
 Notwithstanding my dismal forebodings of the future, I could 
 not avoid smiling when my friend came out and told me that 
 
SOCIETY OP FRIENDS. 497 
 
 when he was being dressed he said to the officer: " This is the 
 first time I have been dressed since my mother dressed me, 
 having had uninterrupted good health." Then came my turn, 
 and I discovered the officer found it a heavy job, for he often 
 sighed deeply, and I was handled as carefully as if I had just 
 recovered from a spell of sickness. He was about adding hav- 
 ersack, canteen, etc. I told him I did not expect to use them, 
 so he let me go without. Through their persuasion, I so far 
 consented as to take pen in hand, and was just in the act of 
 signing my name to what proved to be the muster roll, think- 
 ing that, notwithstanding these clothes were forced on us 
 against our will, it would thus do to sign my name to certify 
 I had received them. While reflecting, William came (he hav- 
 ing been in another part of town, and felt an impression to 
 come immediately to the office), and accosted me thus: " What 
 is thee doing?" 
 
 I replied: " I have just been considering whether I should 
 sign my name to this." 
 
 He answered: "I would do no such thing." 
 
 I requested an hour to consider it. Having privilege to 
 walk about town, we retired to a wood near by; endeavoring, 
 in silent retirement, to draw near unto the Lord, that we might 
 be kept from doing wrong by attending to that which He might 
 instruct us to do or leave undone. 
 
 We soon returned, and as I entered the office strength seem- 
 ed given me to stand firm. The language ran through my mind : 
 " Let them do their worst." I told them I could not sign it. 
 They still urged, by persuasion and threats, but without avail. 
 Some of the officers spoke in an undertone to each other, in 
 an adjoining room, saying: " We will send them to the rendez- 
 vous, at Columbus, then they will make them squirm." 
 
 We were consigned to the care of a young man to guard us 
 over night, who took us to a large warehouse where many of 
 his comrades, with himself, were making merry over what 
 seemed to them our calamity. When they ceased their loud 
 talking, I fell asleep and slept sweetly, but aroused up in the 
 night, at fitrst somewhat tried with my situation. I was, nev- 
 ertheless, favored with a precious covering of Divine regard, 
 and refreshed in having brought to my remembrance, as though 
 
 32 
 
498 INCIDENTS CONCERNING THE 
 
 spoken to me: "Be of good cheer, Paul; thou hast testified 
 of me at Jerusalem; thou shalt also bear witness of me at 
 Rome." (The names of Alliance and Columbus standing for Je- 
 rusalem and Rome.) I soon fell asleep, and when I awoke the 
 sun was breaking forth in the east, and in a few minutes we 
 were hurried out to take the earliest train to Columbus; the 
 young man taking the precaution to buckle on a belt in which 
 he thrust a horse-pistol. I told him he need not carry this on 
 our account, as we would not run ayvay or put him to trouble. 
 Still he sat close by us in the car, and in changing cars seem- 
 ed to urge us to get quickly on the train leading to Columbus. 
 On nearing this place, being seated in the smoking-car — as it 
 would not do for such persons as us to occupy or sit in a first- 
 class car among the finely-dressed and travelling public — I was 
 favored with such a tide of the water of life flowing into my 
 soul that there was not room to receive it; and it flowed back 
 to our ever-present and glorious Shepherd in a song of praise; 
 and as the whistle blew and the cars came to a stand, words 
 ceased to flow, and I was ushered into a tranquil, quiet, trust- 
 ing adoration of Him to whom. alone praise is due. 
 
 When nearing the barracks, the sight of the guards, with 
 their bayonets glistening in the morning sunlight, produced no 
 fear, the fear of man being taken away. Being handed over 
 to the officer in charge, we were soon inside, the massive doors 
 shutting out the world of beauty; but in fond memory I was 
 back again mingling with dear friends and loved ones at home. 
 
 After our names were taken, we were consigned to certain 
 quarters. I soon found that we were in the hands of unprin- 
 cipled men, with a board fence twelve feet high, encircling, per- 
 haps, eight acres, with sentinels but a few rods apart, inside 
 and outside, walking their beats. Inside this fence were many 
 large, two-story buildings, all fronting a tall flag-staff in the 
 center. 
 
 Soon after rising in the morning, we were called into line by 
 the tap of the drum, and were expected to answer to our names, 
 and march in with ten or twelve hundred men to breakfast; 
 this we did not feel free to do, nor to join in the ranks to drill, 
 so we were reported by the oflBcer of our barracks up to the 
 major general. When we came before him, we found a man 
 
SOCIETY OF FRIENDS. 499 
 
 tremulous with rage. After he had spent himself in railing 
 out against us, my friend was about to reply, when he forbade 
 him, saying: " Not a word out of your mouth! Your stubborn- 
 ness may even be the means of causing a mutiny among my 
 men; but you are not to have your way;" and closing with 
 " Now go back to your quarters, and when you are command- 
 ed to drill, drill! You will have to do it, even if we have to 
 place two bayonets before and two behind you, or if we have 
 to run them into you." Then we returned to our quarters, and 
 that afternoon all were desired to come out and range "them- 
 selves in front of the barracks; this we could not do, feeling 
 that it was contrary to the commands and precepts of our Sa- 
 viour, and especially we feared to do despite to the spirit of 
 grace made manifest in the heart. 
 
 In the afternoon we were nearly alone, while almost agon- 
 izing I was made willing, or drawn to bow in great prostration 
 of soul, to put up my cries and tears to Israel's unslumbering 
 Shepherd, craving with much earnest entreaty that He, who 
 preserved Daniel in the lion's den, and the three Hebrew chil- 
 dren in the midst of the burning fiery furnace, would arise for 
 our deliverance; for I felt as though I would rather lay down 
 my life than dishonor his name. I then experienced a calm in 
 the midst of seeming danger. That evening we were conduct- 
 ed to the guard-house as a punishment, and as the oificer hand- 
 ed us over to the corporal of the guard-house, he said: " These 
 are Quakers, whose principles do not allow them to attend roll- 
 call, or to drill, but not sent on account of any misdemeanor." 
 This prison was a foul place, near the stabling — a place to be 
 dreaded. Here we were confined with about fifteen persons, 
 some of whom were the most depraved, I think, I ever saw. 
 Our guard said to us : " Men, I do pity you, as it is such a filthy 
 place, and such hard cases to be your company; but I do like 
 to see men live up to their principles." I said: " Perhaps thou 
 hast felt condemnation for wrong-doing; or a glow of satisfac- 
 tion when thou doest well." He replied he had. " Well, now," 
 said I, " live up to this, and thou mayest be brought into as 
 tight a place as we are." He said: "I want to do so; " and, 
 giving us a cordial shake of the hand, bid us farewell. 
 
 Our new abode consisted of a building some thirty by sixty 
 
500 INCIDENTS CONCERNING THE 
 
 feet, with an open partition, so that the guards, sitting or ly- 
 ing in the other end of the building, could prevent the escape 
 of any of its inmates. There was a padlock on the door, with 
 iron gratings to the windows, and lamps were kept burning all 
 night. Notwithstanding these circumstances, I trust I shall 
 remember, until my dying day, the happy night my friend and 
 1 passed, with nothing*but a blanket between us and the plank 
 floor. Soon after being thus incarcerated, a tall man, with 
 sword dangling by his side, and epaulets on his shoulders, call- 
 ing US' by name, commanded us to come out there. The large 
 door was unlocked and we led out, where were gathered a few 
 soldiers, and an under officer, who was disposed to terrify us to 
 drill, ordered us to stand erect, with the heels close together. 
 
 My friend rehearsed the Scripture: "Thou shalt not kill." 
 " Now whether is it right to obey. God rather than man, judge 
 ye." I also replied to them that, " If you force us along, we 
 will have to go; but, as I do not expect to kill any one, I do 
 not wish to learn the trade." Then we were conducted back 
 to prison. We were soon visited by some of our friends, who 
 took us before an officer to get us to accept positions as nurs- 
 es, urging "That, although we were conscientious against fight- 
 ing, it was acting the part of the Samaritan to nurse or heal." 
 
 I believe words were given me to reply that " This is only a 
 part and parcel of the dreadful demon, war." 
 
 We were repeatedly visited by a cousin of the secretary of 
 war, Stanton. He, being a wise and humane man, took us be- 
 fore a notary public, and had me give my views as to my con- 
 scientious scruples against war, signing his name as a witness, 
 then allowed me to write, which I did, stating that I would en- 
 deavor to bear whatever sufferings were permitted to befall 
 me, until Providence made way for my deliverance. This in- 
 strument of writing was sent to Washington, and probably oc- 
 casioned my discharge. 
 
 About this time William Nicholas was taken to camp Chase, 
 he needing the aid of a physician: this deprived me of his com- 
 pany. 
 
 The corporal, finding the Quakers were to be trusted, said 
 to us one day he would like us to help him remove some- wood 
 and pile it up in another place. I had noticed a large amount 
 
SOCIETY OP FRIENDS. 501 
 
 of filth and offal there. I told him I would help him if he would 
 allow me to clean up this, so as to make it more healthy in our 
 prison, which he did. I was also allowed to go to the post- 
 oflBce, near by, without being guarded. 
 
 Soon a demand came from the war department for more men 
 in Shenandoah Valley, as it was in a defenceless condition, and 
 I was told my name was taken to go. One day, as I was pac- 
 ing the room with my mind much turned to the Lord, all at 
 once I seemed to see a helpless infant lying on the iioor. My 
 heart seemed drawn out in sympathy for the child, lest it should 
 be crushed under the feet of the guards. Just then some hand 
 seemed to snatch it up. This assured me, beyond a doubt, that 
 I was under the care of Providence, therefore I need fear no 
 evil. I wrote to my mle that " The day of my deliverance 
 draweth nigh." On inquiry, the officer said my name was not 
 taken, and I beheld many hundreds provided with all the im- 
 plements of war; drilled and marched out at the large gates, 
 and sent away to Virginia. Poor fellows; my heart yearned 
 for them, as it seemed doubtful whether they would ever see 
 their families again; and, more than all, if they were launched 
 into a never-ending eternity, could I hope their end would be 
 peace! 
 
 In a few days an order came from the secretary of war, or- 
 dering the officer to release me from the prison,' and from be- 
 ing confined at Todd barracks. Thus was I relieved from the 
 hands of unprincipled men, and restored to the bosom of my 
 family, with a reward of peace. All praise to Him that ena- 
 bled me to endure the cross and despise the shame, to his glory. 
 
 The sufferings of Friends in the Southern States, especially 
 in North Carolina, during the war brought on by the slave- 
 holders, far exceeded those of their fellow professors in the 
 North. The officers of the Confederate government were less 
 favorably -disposed to them, and were more determined and 
 unrelenting in their purpose to force those who were con- 
 scripted into the ranks of the army. The experiences of Friends 
 in those trying times, in supporting their testimony against 
 war, furnish interesting illustrations of the conscientious faith- 
 
502 INCIDENTS CONCERNING THE 
 
 fulness of the sufferers, and of the preserving power of the 
 Lord extended for the help of his obedient followers. Friends 
 of North Carolina published an account of the suffering in- 
 flicted on their members, from which the following narratives 
 are extracted: 
 
 S. F., who had become a member with us after the passage 
 of the exemption act, and could not avail himself of it, was 
 arrested in the Twelfth Month, 1864, and taken to Salisbury. 
 On refusing to take a gun, he was subjected for two hours to 
 the brutal punishment known as bucking; in which the per- 
 son is placed in a stooping position, the wrists firmly tied and 
 brought in front of the knees, with a pole thrust between the 
 elbows and the knees, thus keeping the body in a painful and 
 totally helpless position. After this he was made to carry a 
 pole for two or three hours, and then tied during the night. 
 The next morning he was tied up by the hands for two hours. 
 The same afternoon a gun was tied to his right arm and a piece 
 of timber to his neck. Unable longer to endure the weight of 
 it, he sat down in order to support the end of it upon the 
 ground when he was pierced by a bayonet. They then bucked 
 him down again, and gagged him with a bayonet for the re- 
 mainder of the day. Enraged at the meekness with which 
 these cruelties and indignities were borne, the captain began 
 to swear at him, telling him it was useless to contend further, 
 he must now take a gun or die. As the captain proceeded to 
 tie the gun upon his arm, S. F. answered quietly: " If it is thy 
 duty to inflict this punishment upon me, do it cheerfully — 
 don't get angry about it." The captain then left him, saying 
 to his men: "If any of you can make him fight, do it — I can- 
 not." Two young men now appeared with their guns, telling 
 him they were going to take him off and shoot him. They, 
 however, took him to the colonel of the regiment, who^ more 
 inclined to mercy, advised him to consult a lawyer and procure 
 exemption, if possible, but assured him that if not so released 
 he must take his gun or die. Two days after his gun was tied 
 to his arm with great severity, and a strap passed around his 
 neck, by which he was dragged around nearly the entire day. 
 The next day the bucking was resorted to. A Friend, who 
 
SOCIETY OP FRIENDS. 503 
 
 visited the camp at this time, remonstrating against such 
 cruelty it was given up; though he was still retained as a pris- 
 oner till the surrender of Salisbury not long after restored 
 him to his family. 
 
 J. B., of Chatham County, N. C, was, at the commencement 
 of the war, a Baptist and colonel of the militia. He threw 
 himself eagerly into the southern cause and began to raise 
 volunteer companies. The refusal of some Friends to join in 
 a parade, led him to examine the ground which they held. 
 The result was, that he first hesitated to order the captains of 
 the different companies to enroll the Friends, and soon after, 
 in the fall of 1861, he resigned his own commission, under a 
 full persuasion that " It was not right to slay his fellow-men." 
 Starting on a dark night not long after to attend a political 
 meeting, to be held near him, he lost his way, and wandering 
 in no small distress of mind, he reached at last the public 
 road, and the steps of a building which proved to be the 
 Friends' meeting-house. While seated there alone, in solemn 
 meditation, he became satisfied that it was his duty to unite 
 himself with the people who worshipped there. Delaying a 
 little to perform the vow which he had at that time made, on 
 the sixth of Third Month, 1862, he was drafted. He evaded 
 the search made for him by escaping into another county. 
 Venturing to return in the Eighth Month he was for some 
 time unmolested. He was received into membership with 
 Friends in the First Month, 1863. He soon after paid the 
 exemption tax. But the enmity which followed his decided 
 course, and hitherto singularly held in check, now had its way. 
 Early in the next year his exemption was revoked by a sub- 
 officer, and he was sent under guard to Camp Holmes, near 
 Raleigh, and then to Wilmington, where for four weeks he 
 suffered much abuse. But his spirit was so far changed that 
 he was able to endure it meekly, and even literally when smit- 
 ten on the one cheek turned the other also. A petition for 
 his release from his friends, proving ineffectual, he resolved to 
 escape. After a perilous journey, on foot, of two hundred 
 miles, he reached his home only to be recaptured the next 
 morning, and was soon again at Wilmington under still more 
 cruel treatment. Believing he had erred in his hasty escape, 
 
504 INCIDENTS CONCERNING THE 
 
 he now became resigned to whatever they might be able to 
 inflict. An alarming illness, which brought him to the brink 
 of the grave, led to his discharge. Upon his recovery he was 
 again ordered to camp, and put in jail for a week. Passed on 
 again as a prisoner from camp to camp, he had in each place to 
 bear his testimony amid sneers and taunts and cruel threats. 
 He was finally released by the surrender of Johnston's army. 
 
 E. P. H., who has since become a member of our Society, 
 became strongly convinced of the principles of peace. He was 
 ordered to Salisbury to guard government stores, but refusing 
 to participate in any way in the work of war, a gun was fast- 
 ened to his back, and he was tied to a guard-post. In writing 
 of this to a friend, he spoke of it as " The first punishment he 
 had had the blessed privilege of enduring for Christ's sake." 
 Often the curious crowds gathered around him to witness what 
 in their eyes, as naturally in his own, stamped him as a cow- 
 ard and despicable. But instead of yielding to such an im- 
 putation, he fearlessly explained the conviction that led to his 
 singular position; thus sometimes opening the eyes of others, 
 and compelling the respect of nearly all to a courage far be- 
 yond their own. Strikingly were the words of the Apostle 
 Peter verified in his experience: " If ye be reproached for the 
 name of Christ, happy are ye;" and "If any man suffer as a 
 Christian, let him not be ashamed, but let him glorify God on 
 this behalf." 
 
 The surrender restored him to his family, and the life thus 
 ennobled by patient endurance, has since been earnestly de- 
 \foted to the relief of the suffering around him and the highest 
 welfare of his fellow-men. 
 
 G. M. was arrested and renioved from one guard-house to 
 another, till reaching Richmond, he was sent on to join the 
 army of general Lee, then in the valley of Virginia. Refusing 
 to fight, he was ordered to the rear to cook. He explained 
 that while willing to do his own cooking, he could take no part 
 in any of a soldier's duties. For this refusal he was bucked 
 down for some hours. The next day the army was obliged to 
 retreat, and on the way he was offered a gun. He replied that 
 he had no use for it, as he could not fight. The general in 
 command of his division then threatened him with immediate 
 
SOCIETY OP FRIENDS. 505 
 
 hanging, and he was marched towards some trees selected for 
 the purpose. But arriving there he was allowed to go on with 
 the retreating army. Refusing to accept any occupation that 
 was military, even to carrying the baggage of the officers, 
 after varied abuses (among which were much knocking and 
 kicking), he was put in close custody at Petersburg, where 
 his hardships were great; water to wash with being refused 
 him for three weeks. But the surrender of Lee's army at 
 Appomattox Court House followed, and he was discharged, 
 after bearing his testimony, for conscience' sake, through 
 seven months of great trial and suffering. 
 
 Other members of this same family were called upon to lay 
 down even their lives for a testimony. 
 
 J. M., who had recently become a member, and had obtained 
 employment in some iron works, in order, if possible, to keep 
 from the army, was arrested and hurried away, without being 
 permitted to see his wife and family — first to Raleigh, and then 
 in a few days to the army in the valley of Virginia. He was 
 forced into the battle at Winchester, and in the retreat, find- 
 ing the balls flying thick about him, he lay down upon the 
 ground for safety. Being taken prisoner, he was carried to 
 Point Lookout, where, in a few days, he died. It was believed 
 by his family that his death was hastened by the mental suf- 
 fering which he endured, both in his separation from them and 
 in witnessing such scenes of carnage, in which he could take 
 no part, and from which the natural tenderness of his soul re- 
 coiled. 
 
 A. M., another brother of this family, had received a Chris- 
 tian training, and being fully convinced, both from the Scrip- 
 tures and his own experience, that he should not resist evil, 
 and that he was bound, so far as possible, to live peaceably 
 with all men, he sought admission to the Society of Friends. 
 He had obtained a discharge from the army, which was disre- 
 garded. The sergeant who was ordered to arrest him was an 
 old schoolmate, who, while endeavoring to procure his release, 
 also protected him from abuse. From the first he had a strong 
 impression that his days were now numbered, and while still 
 in health he wrote to his father, giving his last messages to his 
 brothers and sisters, and also his wishes respecting his own 
 
506 INCIDENTS CONCERNING THE 
 
 burial. He was taken to Richmond, refused to fight, and was 
 put under guard. The rations given him consisted only of 
 meal made from cane-seed. This unwholesome diet led quickly 
 to severe illness, and in one of the hospitals at Richmond, he 
 laid down his life for the Gospel of Peace, a good soldier of 
 Jesus Christ, and earlier permitted a happier discharge and a 
 more glorious reward than any of earthly giving. 
 
 S. W. L., of Randolph County, N. C, was another of the 
 number who proved faithful unto death. He had been a mem- 
 ber of our religious Society but a few months, when he was 
 arrested as a conscript and sent to the camp near Petersburg, 
 Va. Upon his arrival he was ordered to take up arms. This 
 he refused to do, and as a punishment was kept from sleep for 
 thirty-six hours. As this did not move him, for about a week 
 after he was daily bucked down for some length of time, and 
 then suspended by the thumbs for an hour and a half. Being 
 still firm in his refusal to fight, he was court-martialed and 
 ordered to be shot. A little scaffold was prepared, on which 
 he was placed, and the men were drawn up in line ready to 
 execute the sentence, when he prayed: " Father, forgive them; 
 for they know not what they do." Upon hearing this, they 
 lowered their guns, and he was thrust into prison. Not long 
 after he was sent to Winder Hospital, at Richmond, Va., where, 
 after a long and suffering illness, the end came in his peace- 
 ful release for a mansion in heaven. A few lines from an 
 officer in the regiment to which he had been assigned closed 
 the suspense of an aifiicted family, when his widow and his 
 seven children were left with little other legacy than the like 
 precious faith. " It is my painful duty to inform you that S. 
 W. L. died in Winder Hospital, at Richmond, on the eighth of 
 December, 1864. He died as he had lived, a true, humble and 
 devoted Christian, true to his faith- and religion. 
 We pitied him and sympathized with him . . . but he 
 is rewarded for his fidelity and is at rest." 
 
 J. M. J., A. J. and D. J. were three brothers who joined 
 Friends after the passage of the Exemption Act. After their 
 names were placed upon the list of conscripts in 1863, they 
 still remained quietly at home, not even hiding in the woods. 
 Their protest against bearing arms was unheeded, and they 
 
SOCIETY OP FRIENDS. 507 
 
 were sent on to the army at Orange Court House, Va. There 
 they were ordered into the ranks, but on refusing to obey, J. M. 
 J. was knocked down with a gun, and a long gash cut in his 
 head. On attempting to rise, the blow was repeated, this time 
 nearly cutting off a portion of his ear. This was done a third 
 time, and he was sent to prison. His brother A. was at the - 
 same time undergoing his trial, being pierced with a bayonet 
 to the depth of nearly an inch. The third brother, though 
 severely tried, suffered less in person. They were soon after 
 sent to the Rapidan, to general Scale's command, where new 
 trials awaited them. The American officers, iinding all their 
 efforts to fail in subduing them, turned them over to a Ger- 
 man officer, who boasted that he could make soldiers of them. 
 Various punishments and abusive, threatening language were 
 used in vain. He then ordered them to be kept in close con- 
 finement for three days and nights, without food or drink, 
 making it a court-martial offence for any one to relieve them. 
 A Kentucky soldier, in the darkness of the night, nobly risked 
 his safety, and passed in to them a little water, to their great 
 relief. The end of this trial found them still unwavering. They 
 were then all bucked down for three or four hours. This cruel 
 punishment, following so closely upon the others, proved too 
 much for the mind of the youngest, whicb became, for a time, 
 deranged. He was allowed medical treatment in a hospital 
 until his recovery, when he was again sent back to camp. This 
 severe treatment had now been continued for four or five 
 weeks, when a Friend, who was searching for them, obtained 
 first, the suspension of this cruelty, and soon after, by appli- 
 cation to Richmond, their release. 
 
 In the Spring of 1862, two brothers, H. M. H. and J. D. H. 
 were drafted, arrested and taken to Raleigh. Being allowed 
 to return home for ten days they faithfully reappeared. They 
 were soon sent to Weldon, where they were required to drill, 
 and were warned of their liability to be shot if they proved 
 refractory. They were, however, only kept in close custody 
 in the guard-house, and the next month were discharged and 
 sent home. About a year after this, they were included in 
 
508 INCIDENTS CONCERNING THE 
 
 the conscription. They were assigned to an artillery company 
 at Kinston, and after various threats, were sent to general 
 
 R , who declared that his orders should be carried out at 
 
 all hazards. They were now confined in an upper room with- 
 out food or drink. Various persons were allowed to converse 
 with them, and, as day ajf ter day passed on, so far from sinking 
 under the suffering, they used their little remaining strength 
 gladly in explaining their testimony, and telling of their in- 
 ward consolation. They felt that, in this time of fiery trial, 
 this did indeed turn to them for a testimony, and that they 
 knew the promise fulfilled, " It shall be given you in that same 
 hour what ye shall speak." Their sufferings from thirst were 
 the most acute. On the third night the brothers were awak- 
 ened from a peaceful sleep by the sound of rain. A little cup 
 had been left in the room, and from the open window they 
 could soon have refreshed themselves. The first thought of 
 each was to do so. They were in nowise bound to concur in 
 this inhuman punishment. Yet an impression was clearly 
 made upon their minds, before consulting each other, that they 
 must withhold, and they scarcely felt the copious showers 
 tempt them. The next morning several ofiicers entered the 
 room and questioned them closely. They claimed it to be im- 
 possible for them to retain so much strength without any food, 
 and charged them with having secretly obtained it. They 
 then, in much simplicity, told them of. their not feeling easy 
 to take even the rain that fell. This evidently touched the 
 hearts of the ofiicers. Soon after the end of four and a half 
 day's abstinence, a little water was allowed, and about the end 
 of five days their rations were furnished again. This remark- 
 able circumstance was widely spread, and they had constant 
 opportunities of bearing an open testimony to Christ, and not 
 a few of those who crowded around, appeared to be persuad- 
 ed of the truth which they held. Even ministers of different 
 
SOCIETY OP FRIENDS. 509 
 
 denominations came and encouraged them to be faithful. J. 
 
 D. H. was next taken before general D , whd said he would 
 
 not require him to bear arms, but would set him in the front 
 of the battle, and use him to stop bullets. On declining to 
 work on the streets as a part of the soldier's duty, he had a 
 log of wood tied on his shoulders and was marched around 
 until quite exhausted. He was next sent to a guard-house, 
 then placed in a dungeon for a day — then in a prison cell. 
 His persecutors seemed at their wits' end, but they finally de- 
 vised a rude and barbarous punishment. A forked pole was 
 thrust round his neck, and upon the prongs, as they projected 
 behind it, a heavy block of wood was fastened. This they 
 blasphemously called the Cross of Christ. The soldiers and 
 town's people were looking on, while he was thus " made a 
 gazing stock by reproaches and afflictions." No sooner had 
 the captain fairly completed this work than in a rage he pulled 
 it off again, and tied another log upon his shoulder, and march- 
 ed him about till exhausted, when he was sent back to jail. 
 
 Meantime his brother H. had been enduring a different pun- 
 ishment. At three different times he was suspended by his 
 thumbs, with his feet barely touching the ground upon the 
 toes, and kept in this excruciating position for nearly two 
 hours each time. They next tried the bayonet. Their orders 
 were, they said, to thrust them in four inches deep ; but, though 
 much scarred and pierced, it was not so severely done as they 
 had threatened. One of the men, after thus wounding him, 
 came back to entreat his forgiveness. In the various changes 
 of the next four months, some kindness was occasionally shown 
 to them, but mingled with much cruelty. It was not till seven 
 months had been passed in these fiery ordeals, that their re- 
 lease was obtained — another Friend thinking it right to pay 
 their exemption money for them. The value of this tax, at 
 that time, was only equal to a little more than a barrel of flour 
 
510 INCIDENTS CONCERNING THE 
 
 — a small sum indeed, could they have felt themselves easy to 
 avail themselves of this provision. It was no small addition 
 to their suiferings that their families at home were sharing 
 in it. In the extreme scarcity of labor, their wives were com- 
 pelled to toil hard in the fields to raise the food for the com- 
 ing winter, and this proved not merely a passing hardship, but 
 left one of them in greatly enfeebled health. 
 
 Another brother of the same family, W. B. H., was arrest- 
 ed on the eighth of Sixth Month, 1863. The officers to whose 
 division he was assigned, were unusually rough and severe. 
 Finally, after a full explanation of his views and the neces- 
 sity he was under of refusing all military duties whatsoever, 
 the colonel said he should be shot, and the only favor allowed 
 should be the choice of time — that night or the next morning. 
 After a little pause, W. H. replied, that if it was his Heavenly 
 Father's will that he should lay down his life, he would far 
 rather do it than disobey one of his commands. But if it was 
 not his will, none of them could take his life from him; how- 
 ever they might give the order to do so. He then spoke of the 
 three men who were cast into the burning fiery furnace, and of 
 Daniel in the lions' den, who all trusted in God, and He deliv- 
 ered them. As to the time of his death, he could make no 
 choice. The officer seemed greatly at a loss, and sent him to 
 the wagon yard for the night. The next morning he was 
 ordered out with a foraging party. He explained that he had 
 two objections to this. It was, in the first place, military 
 work, and besides, it was taking the property of others. The 
 colonel, now greatly excited, came forward and had him laid 
 on the ground, while a gun was tied to his back. He refused 
 to rise with it on. The men were then ordered to run their 
 bayonets into him, but they continued only to pierce his clothes. 
 A squad of men was then drawn up in readiness to fire; but 
 as the order was about being given W. H. raised his arms and 
 
SOCIETY OP FRIENDS. 511 
 
 said: " Father forgive them, for they know not what they do." 
 Not a gun was fired, and some of the men were heard saying, 
 " They could not shoot such a man." The enraged officer struck 
 at his head, but missed his aim. He then spurred his horse re- 
 peatedly to ride over him, but the horse sprang aside at each 
 attempt, and he remained unharmed. The officer then left, 
 sajnng, he was not yet done with him — but was himself killed 
 the same or next day in the battle of Gettysburg. As W. 
 H. was sick at the time of this battle, no attempt was made 
 to force him into it. He found in the retreat, with which he 
 was unable to keep up, a shelter and kind care at a farm house, 
 but was soon taken prisoner by the Union cavalry and sent to 
 fort Delaware, as a rebel prisoner. He had been ill there a 
 week before a message could reach Philadelphia. Application 
 was at once made at Washington, and a telegram was promptly 
 dispatched from the war office, ordering his release upon tak- 
 ing an affirmation of allegiance to the United States. But 
 loyal as he had ever been, he could not promise " to support, 
 protect and defend" the constitution and government. He 
 had already suffered too much and been too marvellously pre- 
 served to flinch now from bearing any portion of his testimony. 
 He was told while thus apparently upon the eve of his release, 
 that there were two alternatives — this affirmation or imprison- 
 ment until the close of the war. But upon a fuller explana- 
 tion of the nature of his scruples, an alteration was promptly 
 made in the form of an affirmation. He was released, and 
 like many others, found a home in the West till the close of 
 the war allowed him to return to his beloved family. The 
 God whom he served had indeed been able to deliver him. 
 
 At the same time that W. B. H. was arrested, four others, 
 having a birth-right membership with us, and opposed to the 
 payment of the tax, were taken by force from their homes in 
 Randolph County, C. and A. B., brothers, and T. and J. H., 
 
512 INCIDENTS CONCERNING THE 
 
 also brothers, and cousins of the former. Although detained 
 in the army for nine months, they suffered comparatively lit- 
 tle from the cruelty of officers; yet the uncertainty of their 
 lot, and the painful surroundings of camp hfe kept them in con- 
 stant dependence upon the care and loving kindness of their 
 Lord. On their passage from Weldon to Camp French, near 
 Blackwater, Va., the conscripts were packed standing so closely 
 in a car, that they could only rest themselves by leaning on 
 each other's knees, and were kept in this way, without water, 
 and with only the little food a few chanced to have with them, 
 for nearly twenty-four hours. They were assigned to the 
 fifty-second North Carolina regiment. On declining to drill, 
 they were entreated to pay the commutation tax, and were as- 
 sured that their money should be only used for civil purposes. 
 They steadily urged that liberty of conscience ought not to 
 be purchased in any way. The colonel then assigned them to 
 
 captain K , and from him and his company their quiet and 
 
 consistent course won unexpected favor. The lieutenant, how- 
 ever, for a time was very harsh, and ordered his men to com- 
 pel them with guns and bayonets to aid in clearing ground for 
 a camp. He was just ordering two men to press steadily upon 
 them with their bayonets, until they moved, an order which 
 they contrived to evade for a few moments, injuring them but 
 slightly — when captain K. appeared, and reproving the lieu- 
 tenant, told them they might remain quiet for that time. As 
 they trusted in the Lord, He often turned the hearts of their 
 commanders, so that even this same lieutenant became kind 
 and considerate. All sorts of work were offered to them, cook- 
 ing, waiting on the sick, etc. But though willing to do the 
 work itself, they could not accept such labor as military ser- 
 vice. At one time they were ordered to help bring in some fod- 
 der. On refusing, they were first fastened together and then 
 tied behind a cart, so as to force them to run or be dragged 
 
SOCIETY OF FRIENDS. 518 
 
 three or four miles and back, through mud and water, upon 
 a very cold day. If they still refused to load the fodder, the 
 order was to pitch them into the river — but such orders were 
 more easily given than executed. Even the wagon master, 
 who at first seemed fierce, relented, and after watching them 
 pass through this humiliating trial, declared he could not help 
 respecting men who stood up to their principles in that way. 
 Their presence in the army became more and more perplexing. 
 The wish was expressed that they would run away, but this 
 they would not do. Furloughs were often given, and a writ- 
 ten endorsement on one of these assigned as a reason for it, 
 that " They were of no manner of use in the army." At the 
 battle of Gettysburg, their prayers were heard, and though 
 often ordered to the front, they were never forced to go. They 
 shared the same lot as their friend W. B. H., and were released 
 from Fort Delaware by the same order. 
 
 Among all those who steadily refused to bear arms, and of 
 whom many were imprisoned, not one suffered a violent death, 
 which must surely be traced to the overruling providence of 
 Him by whom " Even the very hairs of our head are all num- 
 bered." 
 
 The pecuniary loss sustained by Friends of North Carolina 
 was not small. As they could not fight, and as they were 
 charged with favoring the cause of the Union, they were fre- 
 quently marked out for special plunder. In the few small meet- 
 ings in Tennessee, included in the limits of this Yearly Meeting, 
 the loss (in gold) was thirty-five thousand dollars. In the vicin- 
 ity of Goldsboro', in a Quarterly Meeting of about forty fami- 
 lies, the whole loss of property was estimated in official returns 
 at ninety-eight thousand two hundred and twenty dollars (in 
 gold.) This resulted, in part, from the army being quartered 
 upon them at various times during the four years' struggle, 
 but chiefly from the desolating march of general Sherman in 
 33 
 
514 INCIDENTS CONCERNING THE 
 
 the spring of 1865. In not a few cases Friends were pointed 
 out as very obstinate secessionists and deserving no mercy. 
 Their homes were stripped of almost every comfort. Much 
 of the bedding and clothing, furniture and food, which they 
 could not carry off, was wantonly destroyed. Their stock was 
 generally swept away, and scarcely a living animal, even to a 
 chicken, remained. The sick were taken from their beds, that 
 the soldiers might search for gold. So extreme was the des- 
 titution that followed, that those who had lived in plenty were 
 now seen upon the track of the army — searching for frag- 
 ments of food to sustain life. A few old bones were counted 
 a welcome treasure, and when this resource failed, and rations 
 were distributed in Goldsboro', delicate women and children 
 had often to walk ten or fifteen miles to procure a few days 
 scanty food. The seed placed in the ground had been mostly 
 destroyed and they could obtain no more. 
 
 The fellowship between members of other Christian denom- 
 inations had been sundered by the war, whilst Friends had 
 maintained their .Christian love and brotherly confidence un- 
 broken during these years of separation and trial. And no 
 sooner had the tidings of this great suffering reached Friends 
 of Baltimore, than the most prompt and generous measures 
 were taken for their relief. Funds were also freely contrib- 
 uted by Friends elsewhere; clothing and various little com- 
 forts, such as love only could suggest, were prepared, and 
 shipments of food went forward immediately; the secretary 
 of war promptly giving passes to those who were the bearers 
 of this relief, the first we believe sent after the surrender. 
 Though personally strangers, they were welcomed with tears 
 of joy and gratitude by Friends; and even others who still 
 felt alienated from fellow professors, and even kindred at the 
 North, looked on in wonder at this exhibition of love unfeigned. 
 
 Meantime the Friends living in the counties of Alamance, 
 
SOCIETY OF FRIENDS. 515 
 
 Chatham, Randolph and Guilford, and comprising by far the 
 largest portion of those in the State, were placed in most im- 
 minent peril. After the fall of Richmond and the surrender 
 of general Lee, the army of general Johnston was still near 
 Greensboro, while the army of general Sherman moved on 
 from Goldsboro to the other side of Raleigh, and with a day 
 or two's march between, demanded the surrender of the Con- 
 federate forces. While awaiting the answer. President Lincoln 
 was assassinated. Roused by this to a still more determined 
 spirit, the army of Sherman seemed prepared for the most 
 utter devastation. Between the two opposing forces, and in- 
 deed partially surrounded by them, lay their peaceful homes, 
 with an apparently almost certain destruction hanging over 
 them. They had neither weapon nor shield, save their prayere 
 and their trust in the arm of the Lord. But these were all that 
 were needed. The threatening cloud of battle rolled away and 
 the surrender of the last of .the southern armies was effected 
 without bloodshed in their very midst. Through four years of 
 danger and distress on every hand, the Lord had been increas- 
 ing the faith of his people, and now they were left to rejoice 
 in safety over their last, crowning and signal deliverance. 
 
 Joshua Evans, a minister in the Society of Friends, mentions 
 that, about the year 1706 war was being waged between the 
 English and French. He says: 
 
 On a certain occasion a number of our young men were 
 drafted to go as soldiers on an expedition, but some of the 
 inhabitants concluded on opening a subscription to hire vol- 
 unteers in their stead. This seeming plausible, even to some 
 under our profession, a number were taken therewith; but 
 when it was proposed or demanded of me, I felt a scruple, and 
 told them if, on considering the matter, I could be free to pay 
 money for such a purpose, I could hand it forward. I had 
 none to confer with on this occasion, but it was opened clear 
 to me that, to hire men to do what, for conscience' sake. 
 
516 INCIDENTS CONCERNING THE 
 
 I could not do myself, would be very inconsistent. This led 
 me in deep humility to seek for wisdom to guide me rightly, 
 whereupon I found it best for me to refuse paying demands 
 laid on my estate, which went to pay the expenses of war; 
 and although my part might appear but as a drop in the ocean, 
 yet the ocean, I considered, was made up of many drops. Thus 
 1 had to pass through reproach because I had enlisted under 
 his banner who declared his kingdom was not of this world, 
 or else his servants would fight. When my goods were taken 
 to answer demands of a military nature (which I was not free 
 to pay voluntarily), and sold, perhaps, much under their value, 
 some w'ould pity me, supposing it likely that I should be ruined ; 
 others would term it stubbornness in me, or contrary to the 
 doctrine of Christ concerning that of rendering to Caesar his 
 due. But endeavoring to keep my mind in a state of humble 
 quietude, I was favored to see through such groundless argu- 
 ments; as there is not anything on the subject of war to be 
 found in that text; and I have been willing to pay my money 
 for the use of civil government when legally called for, though 
 restrained by a conscientious motive from paying towards the 
 killing of men, women and children, or laying towns and coun- 
 tries waste. Through each of my trials in these cases, my wife 
 encouraged me to be faithful, saying: " If we suffer in a right 
 spirit, we shall obtain that peace which the world can neither 
 give nor take away." I found when closely attentive to the 
 pointings of the true light, I was at times enabled to pray for 
 my opposers and persecutors, and to magnify the name and 
 power of my God. So let all be encouraged to hold on their 
 way who are given up to serve Him in sincerity. In this situa- 
 tion, no weapon formed against you shall prosper. 
 
 After the tribulations I have last mentioned, some of my 
 greatest opposers came to own my testimony, and great 
 was my peace, in attending to my tender scruples. I passed 
 through many baptizing seasons, and have not seen how to 
 reconcile war, in any shape or color, with the mild spirit of 
 Christianity, nor that devouring disposition with the peaceable, 
 lamb-like nature of our blessed Saviour. It seems to me we 
 might as well suppose that theft and murder do not contra- 
 dict his royal law, which enjoins the doing unto others as we 
 would have them do unto us. 
 
society op friends. 517 
 
 Faithful Testimony Against War. 
 During the war of the American Revolution, a young man 
 named Moses Sleeper, who resided in Maine, was ordered to 
 join a militia company on a certain day. He believed that war 
 was wrong, and on this account refused to obey the order. For 
 so doing, he says: 
 
 I was taken by an officer and file of men to fort Halifax, 
 eighteen miles up the river, and there shut up in a loathsome 
 fish-room in an old block-house, vnth a bunch of straw thrown 
 on the floor to sleep on, the room being entirely dark, except 
 what light shone through a chink of the door and window- 
 shutters. After lying there a few days, I was taken to the 
 headquarters in that section. Here a court-martial was called, 
 consisting of six or seven officers, and I was examined. At 
 the end of the trial, I was delivered to the care of a sentinel, 
 who placed me a few rods under the side of a barn, within a 
 few paces of the skirt of a wood. The court were not long 
 in making up their judgment — when they went to the com- 
 mander's quarters for him to approve the sentence. Soon 
 after, I being under the care of the same sentinel, and in view 
 of every part of the encampment, one of the captains came up 
 to me, and the following interview took place aside from the 
 sentinel: 
 
 Captain. — " Moses, I can inform you that the court have 
 made up their minds upon the several charges exhibited against 
 you, and though it is against martial rules for a court to di- 
 vulge their verdict until it is declared publicly, yet I can in- 
 form you that they have found you guilty of several crimes; 
 such as non-compliance vnth orders, absenting yourself at 
 roll-call, which is termed desertion, and for which they have 
 pronounced sentence of punishment; and I have been solicit- 
 ing the commander to have the punishment taken off, knowing 
 it is in his power so to do, but cannot prevail; but if you will 
 take my advice you may evade punishment." 
 
 Prisoner. — " Captain, thou tells me that I am to receive a 
 punishment, and that thou canst put me in a way to evade it. 
 Thou wilt be so good as to point out a way by which I can es- 
 
518 INCIDENTS CONCERNING THE 
 
 cape a punishment, though justifiable by martial law, yet un- 
 just in the sight of God. If I can with peace of mind, I will 
 naturally accept thy proposal." 
 
 Captain. — "The way I propose is this: The wood you see is 
 but a few paces off. Do you step out into those woods, which 
 are very thick, continue there secreted until dark. You may 
 then retire to the barn, if you please, till to-morrow morning, 
 then your time is out and they cannot touch you." (It was 
 then about three o'clock, p. M.) 
 
 Prisoner. — " It is with feelings of gratitude, captain, that 
 I have noticed thy kindness to me during my confinement, and 
 more especially in these thy efforts to get me released from 
 punishment to be inflicted by martial law, but how am I to get 
 to these woods?" 
 
 Captain. — " I will call off the sentinel." 
 
 Prisoner. — "Thou canst not do that without thyself becom- 
 ing responsible." 
 
 Captain. — " Moses, if you will consult your own safety, you 
 will take my advice. I will call off the sentinel, and risk the 
 consequences." 
 
 Prisoner. — " Captain, I thank thee heartily for thy kindness 
 to me in this affair, but cannot with clearness accept thy pro- 
 posal." (Upon which he shook his head, turned and went 
 direct to the colonel's quarters, and in about twenty minutes 
 came back to me again.) 
 
 In the second interview, Moses told the captain: " It is from 
 the pure conviction that war and bloodshed are contrary to the 
 Gospel dispensation, that I have thus far encountered the pri- 
 vations and sufferings attendant through my present state of 
 confinement. But through the mercy and goodness of Him 
 who hath called me thus to suffer, I have been preserved in an 
 unshaken faith that the cause for which I had contended was 
 his; that the testimonies for which I suffer are testimonies of 
 Jesus. And now, captain, thou proposest making my escape 
 easy; but only consider for a moment, ray so escaping would 
 by the public be considered desertion and fleeing from justice; 
 and though I am not a member of the Society of Friends, yet 
 I am one with them in profession, and by my acquaintances 
 am considered as one of their number, that in so escaping I 
 
SOCIETY OF FRIENDS. 519 
 
 should bring disgrace upon that body, a stigma upon my rela- 
 tions, and everlasting infamy on myself — I should act that for 
 which I should never expect to be forgiven. But as I have now 
 acted my part conformably to the dictates of conscience and 
 the law of my God, my mind is perfectly tranquil. Therefore, 
 as I have not the least doubt of the purity of thy motives, yet 
 let the sentence of the court be what it may, whether the se- 
 verest punishment, or even death, I most cheerfully submit, not 
 without a hope and belief that thou, my dear captain, wilt 
 have thy reward for thy kind interference." 
 
 With a tear of regret, he again turned from me, saying; 
 "Moses, you wound me to the heart — farewell!" He went 
 directly to the commander's quarters, and in less than an hour 
 after, the drums beat, the regiment formed a semi-circle on 
 the green, and the sentinel was ordered to bring me into the 
 circle — when one of the clerks read the doings of the court, 
 with the sentence to receive forty-five lashes on the naked back. 
 And after a pause read — " and the above punishment is taken 
 off, and the said Moses Sleeper is therefore discharged." 
 
 I have, since the above transaction, been informed that when 
 the president of the court-martial presented their verdict to 
 the commander, he confirmed the sentence, refused to grant 
 a pardon, and ordered the adjutant (then present) to see that 
 the punishment was inflicted; but that the adjutant utterly re- 
 fused, telling the commander it was his opinion the young man 
 acted from real scruples of conscience; and rather than be 
 accessory in inflicting a punishment in such a case, he should 
 give up his commission. Upon which the commander and the 
 other ofiicers present formed the plan of sending the captain 
 to use his influence to get me to absent myself, and not pre- 
 vailing, the commander thought best to take the punishment 
 off as related. 
 
 In the early part of last century, some Friends, bound on a 
 religious visit to the West India Islands, were captured by a 
 French privateer. The boarding party having made the crew 
 and all the passengers, except the two Friends, go on board 
 the privateer, they, expecting to be sent also, went to the side 
 of the vessel, but were turned back. It was then the dusk of 
 
520 INCIDENTS CONCERNING THE 
 
 the evening, and the Friends felt comforted under a sense of 
 the notice of Providence, which they did believe was manifest- 
 ed in their being kept together on board the vessel. Had they 
 been carried on board the privateer, with the rest, they would, 
 in great probability, have been separated from each other. 
 Having secured the captured vessel, the privateer stood for 
 Martinico, a French island, and the prize slowly followed. The 
 voyage was long, and the master of the prize found the time 
 so tedious, and their progress so slow, that he declared the 
 hand of the great God was against them. He sometimes threat- 
 ened — his unreasonable impatience with the elements spread- 
 ing to all around him — to throw the Bibles overboard which 
 he found the Friends often engaged in reading. He probably 
 thought that the baffling winds and little headway of the ves- 
 sel were somehow or other connected with those Bibles, and, 
 perhaps, was affronted at the quiet resignation of the prison- 
 ers, who could enjoy their reading at such a time. 
 
 At the end of a fifteen days' run, they found themselves at 
 Martinico. An officer of the port came on board and showed 
 a singular trust and confidence in the prisoners, leaving all in 
 the vessel under their care that day and the night following. 
 On the next day the officer returned, with several persons who 
 appeared to be people of consequence on the island. On ex- 
 amining the Friends, they looked at their certificates, which 
 one of the company, who understood English, translated to the 
 rest. Of the testimony to their good lives and godly conver- 
 sation given in the certificates, theydo not appear to have 
 taken any notice; but when they came to the passage in which 
 the meeting expressed its desire that Richard Gove might be 
 preserved " from the hands of unreasonable men," one of the 
 company cried out : "See, now, the Spirit has deceived you; 
 for you are not preserved as they would have it! " To this one 
 of the Friends answered: "The Spirit has not deceived us. 
 
SOCIETY OF FRIENDS. 521 
 
 That mentioned is only the desire of our friends; and it is 
 possible that there may be some service for us here also." 
 Upon this the islanders, who were all Roman Catholics, cried 
 out: "See, now, they are come to convert the fathers! We 
 will have you together, and you shall dispute it out." None 
 of the Popish ecclesiastics, however, came near them, except 
 an Irish priest, who had previously visited the Protestant pris- 
 oners often to endeavor to " bring them over " to his faith. 
 He was allowed, it was said, forty shillings for every convert, 
 and he found little difficulty in inducing some of the sailors to 
 conform through the convincing argument of good food to 
 hungry stomachs. He knew how potent this kind of reason- 
 ing was to unsanctified men, who held religion only in profes- 
 sion, and therefore seldom came without bringing food with 
 him. Although the other prisoners wished him to dispute on 
 religious subjects with the Quakers, he manifested no dispo- 
 sition to engage them. At last, however, urged on by the 
 continued entreaties of the other prisoners, he determined to 
 try them. He commenced with John Estaugh, and finding that 
 he could make no headway with him, he closed the argument 
 with him by calling him a heretic. He then turned to Richard 
 Gove, who stood by with his Bible in his hand. It would ap- 
 pear that Richard did not wait for him to say anything, but 
 read out of his Bible the passage in Matthew: " Beware of 
 false prophets, which come to you in sheeps' clothing, but in- 
 wardly they are ravening wolves," etc. Not relishing the point- 
 ed application of the text, the priest seized hold of the Bible 
 and endeavored to take it by force out of the prisoner's hands. 
 Richard, however, did not yield it up, but it long bore the marks 
 of the violence used in the attempt to force it away. The other 
 prisoners, seeing he had left off attempting to reason, and was 
 using physical arguments, told him, with a shout, that he was 
 not able to dispute with the Quakers. 
 
522 INCIDENTS CONCERNING THE 
 
 Among the prisoners were some who had long been in cap- 
 tivity. One of them was a major of the English army, who, 
 although not a strictly feligious man, yet had been in the habit 
 of reading prayers two or three times a week for the benefit 
 of those confined. After Richard and John came, they were 
 in the habit of holding meetings in the prison, sitting down 
 in silence, and ministering, as ability was, from time to time, 
 received. The prisoners soon began to attend their meetings, 
 whilst the prayer readings of the major grew smaller and small- 
 er. At this he grew angry, and undertook to reprimand some 
 of them sharply for going to Quaker meetings. He was told 
 by some of the most sober of them, "They had heard prayers 
 long, and swearing and other ill conduct followed after they 
 were over, which was very disagreeable, and rather worse than 
 if there had been none." The major's audience continuing to 
 decrease, he made a violent attack on Richard and John, with 
 high charges against the Quakers. John was the principal 
 spokesman in reply, and he managed his cause so unanswera- 
 bly, and spoke with such firmness and freedom, that his an- 
 tagonist was enraged, and told him, if he spoke another word, 
 he would dash his teeth down his throat. John was not dis- 
 mayed at the threatened outrage, but feeling a concern for the 
 benefit of those who were by, he continued his argument. As 
 he proceeded, he was so cool and calm that at length the ma- 
 jor was ashamed, and endeavored to moderate his passion, and 
 to pursue the argument in a proper temper. The quotations 
 from the Bible adduced by John were so contrary to the ma- 
 jor's mind that he declared the Quaker's Bible was not the 
 same as his. Yet, after persuasion, being induced to look in 
 his own, and finding the passages alike, he said: " I profess, 
 I did not think there had been such a place." Finding all the 
 places he examined similar in both, he became more friendly. 
 
SOCIETY OF FRIENDS. 523 
 
 and the disputants parted in mutual good will. From that he 
 was kind and loving to the Friends. 
 
 A cartel for the exchange of prisoners having been agreed 
 on between the English and French, it was found that the 
 French had excepted from its beneiit all the prisoners who 
 were either bound to or from Barbadoes. This would have con- 
 tinued our Friends' imprisonment; but Providence, who had a 
 labor for them to perform for his service in Barbadoes, made 
 a way for their release. Colonel Byham, who was going as 
 English commissioner from Antigua to Martinico to superin- 
 tend the exchange of prisoners, was desired by Jonas Lang- 
 ford, a valuable Friend, and influential citizen of the former 
 island, to inquire if there were any Friends there among the 
 prisoners not included in the cartel, and if so, to use his in- 
 fluence to get them released. He promised to do so, and on 
 inquiry found Richard and John. On this he went to the gov- 
 ernor of Martinico, and asked him as a private favor that the 
 two Quakers, although bound to Barbadoes, might be liberat- 
 ed, and go with him to Antigua. The governor said: "What! 
 the two apostles?" — for such was the name they bore on the 
 island — and forthwith gave his consent. They had been two 
 months on the island, and although brought there without their 
 will, yet in the ordering of Providence so many openings for 
 religious services had occurred, that they thought in no part 
 of their travels had there been more evidence of their being 
 in their proper allotment, although at the island of Antigua, 
 where they were next carried, two persons were " thoroughly 
 convinced " by their labors. So not only were they preserved 
 from unreasonable men, but through the wicked acts of fierce 
 privateersmen they were carried to perform their Master's 
 service in a place which would have been closed to them if 
 they had not come as prisoners. 
 
 It sometimes pleases the Lord to bring his servants into 
 
524 INCIDENTS CONCEKNING THE 
 
 situations where they may bear a testimony to his name and 
 cause, although it was not in their own planning. William 
 Reckitt, a minister in the Society of Friends, felt a concern 
 to pay a religious visit in America, but in a few days after 
 leaving England, the vessel was taken by a French privateer. 
 Although his original purpose seemed to be thus frustrated, 
 yet from his narrative of his experiences it is evident that he 
 was made instrumental in proclaiming the Truth to many per- 
 sons who had no other opportunity of hearing it. 
 
 The disappointment of our friend in not being permitted to 
 reach the place of his religious service, being thrown among 
 blood-thirsty men, and the probable confinement and suffering 
 he would undergo, must have been very trying to him. He 
 says, respecting it: 
 
 When I looked at my present situation, and what was likely 
 to be the consequence, fearing I might be a stumbling-block 
 in the way of many, and bring dishonor to Truth, I was much 
 cast down, and did often cry, "Lord, if I had been worthy, 
 thou wouldst have preserved me out of the hands of such un- 
 reasonable men." But the good Shepherd of Israel did cast 
 his mantle of love over me, and still my crying, so that I was 
 in a good degree made willing to submit to what he should 
 see meet to suffer to come upon me. 
 
 He was favored with stillness and sweet composure, which 
 fortified him against the assaults of the enemy. He ate little 
 food for several days, till he could take it with freedom of 
 mind, and a good appetite, which had been quite gone. The 
 men grew milder towards him, and except in one instance did 
 not offer him any harm, and that man was prevented from 
 hurting him. One of them, inquiring of a man-of-war's cap- 
 tain they had taken in a vessel, respecting his religious prin- 
 ciples, he told him Friends were a strange people, denying 
 baptism" and the supper. This gave him the opportunity of 
 explaining the doctrine of Friends on those points, which they 
 
SOCIETY OP FRIENDS. 525 
 
 heard patiently, and made no objections. As they came near 
 the shore, they were chased by an English man-of-war, who 
 came so fast upon them, the men expected they should be re- 
 leased from their captivity; and every one prepared for re- 
 moving, but they were so near the rocks, the ship durst not 
 follow them, and firing a shot which went over them, sheered 
 off, much to the disappointment of the prisoners. In a few 
 hours, having been on board eleven days, they came into a 
 small harbor near a town called Roscoff. While they lay on 
 board the last night, William Reckitt underwent much distress 
 on account of a project which three of the Englishmen enter- 
 tained of cutting the vessel out of the harbor. He remon- 
 strated earnestly against it. He thought it could not be done 
 without bloodshedding, if at all, and thought his liberty was 
 dear to him as any one's was, he should be very sorry to see 
 anything of that kind. 
 
 About midnight the men came up on deck, thinking it time 
 to go to work, and seemed in high spirits to make the attempt. 
 William was in a great strait how to act, but thought it best 
 to keep peace, if he could. He sat down by the principal, in- 
 tending to lay hold of him if he offered to take up a weapon 
 which was at hand. Great struggles were in the man's mind, 
 as he afterwards confessed, and he was often upon the point 
 of carrying out his design; but the Lord in great mercy inter- 
 posed. William became calm, all fear was taken away, and 
 looking at him, he saw the man's countenance was more com- 
 posed; and asking him if he would go to bed, he said he would; 
 and the men who had been walking the deck, perceiving that 
 nothing would be done, also went to their beds. Seeing them 
 retired for sleep, William lay down on a bulkhead, there be- 
 ing nothing better in the cabin, and his mind being released 
 from the exercise, he fell asleep also, and though stiff when 
 he awoke, did not take cold. He says: 
 
526 INCIDENTS CONCERNING THE 
 
 The Lord was pleased to preserve me, though I often said 
 in my mind, I did not think myself worthy, especially because 
 he had suffered this great exercise to come upon me, which I 
 was several times sensible it would have been a light matter 
 with him to hinder, if he had seen meet. I often cried to Him 
 in the secret of my heart, that if there was iniquity lodging 
 in me, He would be pleased to take it away; and if my going 
 was not consistent with his will, that He would be pleased to 
 show me wherein I had missed my way, that I might not bring 
 a reproach upon the Truth, and trouble upon his people. 
 
 When breakfast was over, they searched the prisoners to 
 see what they could get from them; and took what they found, 
 yet giving William Reckitt his clothes. Many people came to 
 them on entering Roscoff — two of them priests, who wished 
 to know his religion, but he did not choose to converse with 
 them. A person of note said he was sorry to see him there, 
 and wished him safe again in England, and procured an eat- 
 ing place for him and three others. A woman in the house 
 showed much concern about their walking to Morlaix that 
 night, and desired the soldiers to procure horses for them to 
 ride, and she would pay the charge. They were brought be- 
 fore the commissary at Morlaix, and such as could not give 
 bail must go to prison. The thoughts of a prison did not ter- 
 rify him, and he did not ask any one to be bail for him, but a 
 person volunteered, who in a little time showed his deceit in 
 declining it. A merchant hearing of this, said he would be 
 bound for him as freely as he would for his own brother. 
 He was examined in the admiralty office, and something being 
 said about an oath, he told them he could not take it, being 
 against his principles. Finding him scrupulous on this point, 
 they put many questions touching his condition at home; 
 whether he was a minister; what he was intending to do in 
 Pennsylvania — whether sent by the Quakers; whether they 
 would fight, etc., to which he made reply or not, as he thought 
 
SOCIETY OF FRIENDS. 527 
 
 proper. "About this time," he says: "I suffered much in 
 spirit; the reason is best known to the Lord. I was much 
 afraid lest I should bring dishonor to Truth through unfaith- 
 fulness, or some slip I might make, for want of care in that 
 strange land, separated from my brethren, and deprived of all 
 outward comfort and help. But this to me was a profitable 
 season; for I found the fear of the Lord, which was in my 
 heart, did preserve me from evil, and from falling into tempta- 
 tion." Though such company was unpleasant, and he thought 
 himself unfit for conversation, yet when honest persons ask- 
 ed questions concerning our faith, he was helped in the open- 
 ings of Truth, to give them an answer concerning the hope 
 that was in him. 
 
 Charles Sermanson, who often invited him to his house, ask- 
 ed why he went abroad in such troublous times; to which he 
 replied: "I believed it to be my duty; nothing else would 
 have induced me to leave all that were near to me in this 
 world, as wife and children, but a sense of duty to God, and 
 obedience to what I believed He required of me; for as to out- 
 ward gain or advantage, I had nothing of that in my view; for 
 such as have freely received must freely give." When his wife 
 understood I had left wife and children at home, she said that 
 could not be consistent with the will of God. William re- 
 minded her that Christ saith, "He that loveth father or mother, 
 wife or children, houses or lands, more than me, is not worthy 
 of me." He took the liberty of reproving her husband for 
 taking the sacred Name in vain; which, he supposed made an 
 alteration in his countenance, as she asked what he said. 
 When Charles told her, she said he had done well, for that 
 was his great weakness, and she hoped he would take notice 
 of it. William remarked: "By turning our minds to the light 
 of Christ in our hearts, which reproveth for sin, as we came 
 to yield obedience to it, we should be helped to overcome our 
 
528 INCIDENTS CONCERNING THE 
 
 weaknesses." She said I was a saint, and had overcome the 
 temptations of the world. I said, what I am, it is by grace. 
 I have nothing to boast of, and by grace I am saved out of 
 many temptations of the world; yet was a man of like pas- 
 sions, and liable to many weaknesses, as they were; and was 
 no longer safe than whilst I kept upon my watch. My mind 
 was opened to point out to them the way of salvation; Scrip- 
 ture being brought to confirm the sufiiciency, work and opera- 
 tion of the grace of God upon the hearts of the children of 
 men, with the saving help there is in it, as obedience is yield- 
 ed, unto it. He had his quarters in a tavern at Morlaix in 
 France for several days, subjected to much company of divers 
 sorts. Appearing singular to them, they wished to know what 
 he was, and those who could speak English, would ask ques- 
 tions, to which he gave answers as he found freedom. As he 
 was sitting in a room, one of the company asked why Quakers 
 would not fight? "I told him," said William, "the weapons of 
 the primitive believers were not carnal, but spiritual, and 
 mighty through God, to the pulling down of sin and the strong- 
 holds of satan; and such as now come under the peaceable 
 government of the great King of kings, who said if his king- 
 dom had been of this world, then his servants would have 
 fought, cannot fight with carnal weapons, though there should 
 seem as great a necessity as there was when our Lord was 
 like to be delivered to the Jews, I had to open several pas- 
 sages of Scripture, which set forth the peaceable government 
 of Christ, who came not to destroy men's lives, but to save 
 them; and that it was not the lamb's nature to tear and de- 
 vour, but the wolf's. This opportunity was seasonable; the 
 people were very still and attentive. He that asked this ques- 
 tion, had often been with me, and had asked many questions, 
 but was now silent, and seemed to go away satisfied; for the 
 power of God was over them at that time." 
 
SOCIETY OP FRIENDS. 529 
 
 W. Reckitt was ordered with other prisoners into the coun- 
 try, about thirty miles, to a town called Carhaix. Charles Ser- 
 manson supplied him with money, and recommended him to a 
 friend of his there, John Grace, a counsellor at law, who, dur- 
 ing his stay, showed several tokens of his regard and hearty 
 friendship, after they became acquainted. 
 
 The counsellor became very loving, and frequently had our 
 Friend at his house, with whom he conversed on religious sub- 
 jects. He said he understood Friends did not baptize with 
 water. William replied: 
 
 The apostle saith: "There is one Lord, one faith and one 
 baptism;" and water, how, or by whomsoever administered, is 
 only sufficient to put away the filth of the flesh, but not able 
 to wash away the sin of the soul. The same apostle also said, 
 he was not sent to baptize, (he there must be understood with 
 water,) but to preach the Gospel, which is the power that bap- 
 tizeth into the one spirit. He was not a whit behind the chief- 
 est of the apostles, yet he thanks God he had baptized no more 
 than the few he recites, which he would not have done, if bap- 
 tism with water had been the one baptism essential to salva- 
 tion. He said he thought there ought to be something done 
 to children by the minister to initiate them into the church. 
 I said as to our not being in the practice of sprinkling chil- 
 dren with water, or signing them with the sign of the cross, 
 as it was not scriptural, we could not be justly blamed for the 
 disuse of it. He then said, if he at first had put on the priest's 
 gown instead of that he then wore, he should have thought it 
 his business to search more into the Scriptures. I told him I 
 took him to be a man of such understanding, as very well to 
 know it ought to be every one's business to search into the 
 things that belong to their own peace. He said it was true, 
 but they had men who were learned, whom they paid, and he 
 looked upon these to be his teachers; as for him, he was but 
 a hearer, and if they deceived him, it would be the worse for 
 themselves — they could not deceive God. I said it was true, 
 they could not; but as the salvation of the soul is a thing of 
 great moment, we should not place our dependence upon others ; 
 34 
 
530 INCIDENTS CONCERNING THE 
 
 and as to teachers, we might know them by their fruits; for, 
 according to Christ's OAAm words, " Men do not gather grapes 
 of thorns, or figs of thistles." He further saith to his minis- 
 ters: "Freely ye have received, freely give." 
 
 Hearing that the commissary had uttered some bitter ex- 
 pressions against the Quakers, and him in particular, for not 
 putting off his hat when they met in the street, he inclined to 
 visit him, and took with him a young man to interpret for him. 
 The commissary took them into a room, and before William 
 could say anything to him, asked why he did not put off his 
 hat. He replied, uncovering our heads was what we did when 
 we prayed and addressed the Almighty; but to do it to our 
 fellow-creatures was against our consciences. The answer, 
 though short, appeared to satisfy him, for. his haughty coun- 
 tenance fell, and he then spoke mildly, and said he had heard 
 we did not baptize our children. " I said we did not use water 
 baptism. 'What do you then,' said he 'instead of water?' 
 I said the one baptism, which we believe to be essential to sal- 
 vation, is spiritual — that of fire and the Holy Ghost; and as 
 to little children, they are heirs of the kingdom of heaven 
 without water, or the help of any mortal man. I told him I 
 had heard he said something against me, but I came in good 
 will to pay him a friendly visit, for I had a mind to speak with 
 him by myself. He then took me by the hand, saying he would 
 not do me any hurt, but all the service that lay in his power. 
 I took my leave of him with thankfulness that Truth had thus 
 far prevailed; and ever after when I met him, he looked pleas- 
 antly, and I believe never any more took offence at my hat." 
 
 About the middle of the eighteenth century. Friends of 
 Pennsylvania were brought into much difficulty and mental 
 distress by the breaking up of the peaceful relations that had 
 always before existed between that colony and the Indian na- 
 tives. 
 
 The visit of Samuel Pothergill to Friends in Pennsylvania, 
 occurred at a time when his fervent labors and weighty coun- 
 
SOCIETY OF FRIENDS. 531 
 
 sels were peculiarly acceptable and serviceable to the right- 
 minded. Although he was in America but about twenty months, 
 yet, during this comparatively short period, a series of events 
 occurred which produced a crisis in the affairs of this prov- 
 ince, followed by an entire change in its administration and 
 policy. Soon after his arrival, in 1754, as stated by Ellen 
 Evans in a letter to his sister, Samuel Fothergill was led to 
 deliver to a large auditory in Philadelphia, a " close prophetic 
 warning of approaching trials," at a time " when not so much 
 as an handbreadth of cloud appeared over our land." These 
 trials soon appeared in the outbreak of a protracted war with 
 the French, in which the martial spirit was fanned into a blaze 
 throughout the community; the maintenance of the testimony 
 of the Society against all wars was brought into great jeop- 
 ardy through the unfaithfulness of many of its members; de- 
 struction and bloodshed spread upon the frontier of the prov- 
 ince, and the powers of the government passed under the 
 control of men and measures totally at variance with those 
 pacific principles and that trust in the protecting Arm upon 
 which it had been originally settled. 
 
 The same Almighty power which, in great mercy, had con- 
 descended to warn the people, and prepare his servants for 
 approaching trials, did not forsake them in the time of dan- 
 ger and of conflict. Though through much open opposition 
 and reproach, both from within and without the professing 
 church, a body of true Friends was preserved faithful to their 
 religious principles and testimonies. The writings of many 
 of the Friends of that period which have been preserved to us, 
 bear ample evidences of the exercises which befell them and 
 the Society in this storm, which threatened to unsettle the 
 foundations of the government itself. 
 
 The public affairs which led to this change in the condition 
 of the province, may be briefly stated: Shortly after the treaty 
 
532 INCIDENTS CONCERNING THE 
 
 of Aix-la-Chapelle, in which the boundaries of the British and 
 French possessions in America were left unsettled, the French 
 began to erect a chain of forts along the western limits of the 
 colonies, with the intention of connecting Canada with their 
 settlements on the Mississippi. Fort du Quesne, on the pres- 
 ent site of Pittsburg, and other military posts in Western 
 Pennsylvania, were established in 1753 and 1754, in pursu- 
 ance of this policy, and under a claim made by the French ta 
 that region. This claim was disputed by Virginia in the in- 
 terest of her Ohio Land Company, and in 1754 an engagement 
 took place, near the Monongahela, between the French and a 
 body of provincial soldiers under Washington, in which the 
 latter were obliged to withdraw. 
 
 The British government, upon learning of these movements, 
 entered into negotiations with the court of Versailles, mean- 
 while secretly despatching an armed force, consisting of sev- 
 eral thousand men, under general Braddock, to Virginia. The 
 appointment of Braddock as generalissimo of the British forces 
 in North America was made on the twenty-fourth of Ninth 
 Month, 1754, the day upon which Samuel Fothergill arrived 
 in Philadelphia. 
 
 The main body of Braddock's forces landed in Virginia in the 
 Third Month, 1755, and were joined by others from different 
 parts of the colonies. The first foreign military that ever en- 
 tered Philadelphia were connected with this expedition. Catha- 
 rine Payton, who was then in that city, remarks in her Jour- 
 nal, in reference to the entry of these soldiers: " I said a cloud 
 of darkness came with them. The Lord had settled this col- 
 ony by peaceable means ;^ He hath hitherto protected it by his 
 own Almighty arm, and it prospered greatly, but henceforward 
 disunion and disturbance prevailed and increased in it. Our 
 friend Samuel Fothergill, as well as we, were strongly and af- 
 fectionately engaged to promote peace, and guard them against 
 
SOCIETY OF FRIENDS. 533 
 
 the event which he feared would ensue, and which, in time, 
 followed." 
 
 The alarm produced by the unexpected defeat of Braddock's 
 army, in the Seventh Month, 1755, was extreme; and upon its 
 retreat the country was left open to the incursions of an en- 
 raged enemy. The general alarm was increased by the defec- 
 tion, at this time, of many of the Shawnees and Delaware 
 Indians, whose early feelings of friendship towards the inhab- 
 itants of Pennsylvania had become alienated by acts of injus- 
 tice, and who were now induced by the French to take up 
 arms against the English. 
 
 Although open hostility had thus been shown by bands of 
 the Shawnees and Delawares, it was yet hoped that, through 
 the well-known influence of the Six Nations with these Indians, 
 a stop might be put to their devastations, and their friendship 
 regained. With a view of promoting such a reconciliation, 
 Friends addressed an earnest remonstrance to the governor 
 to withhold a formal declaration of war against them, until 
 " Whatever remains possible to be done to prevent so fatal and 
 lamentable an extremity, may be strictly and impartially re- 
 viewed and considered," and " that the governor's care to guard 
 against involving the innocent vnth the guilty may carry so 
 clear demonstration of Christian tenderness, and aversion to 
 shedding blood, that an evidence may be given to the minds 
 of the other neighboring Indians, which may engage them 
 heartily and sincerely to assist in the desirable work of re- 
 storing peace and tranquillity, towards which all the measures 
 hitherto taken seem to have contributed little good effect." 
 
 This appeal, however, was unavailing. In the spring of 1756 
 governor Morris, with the advice of his council, issued his pro- 
 clamation, coupled with the inhuman promise of reward for 
 the scalps of the enemy. 
 
 Friends were earnest in their efforts to effect a restoration 
 
534 INCIDENTS CONCERNING THE 
 
 of peace, and to put a stop to the war and bloodshed. To pro- 
 mote these objects, many of their prominent members joined 
 in organizing " The Friendly Association for Regaining and 
 Preserving Peace with the Indians by Pacific Measures." They 
 raised large sums of money, which were expended principally 
 in the purchase of clothing, given as presents to the Indians. 
 They early took measures to examine into the justice of the 
 claims of the Indians, and attended the different conferences 
 held with them by the government. Difiiculties were put in 
 their way, owing to the jealousy with which their proceedings 
 were viewed by the government, but the confidence placed in 
 them by the Indians, rendered their labors very serviceable in 
 the restoration of peace at the treaty held at Easton, in 1756, 
 wjth Tedyuscung, king of the Delawares. 
 
 The influence of Divine Grace upon some of the Indians 
 present at the treaty is referred to in an interesting manner 
 by the committee, in a report made on their return to Phila- 
 delphia. Under date of Eleventh Month 17th, they say: 
 
 Tedjmscung and most of his people came down to the ferry- 
 house and dined with us; before parting with I. Zane and I. 
 Pemberton, he took them aside and told them [that] in con- 
 versation after dinner, a few days before, he found what was 
 said to him went to his heart, and that he now found his heart 
 affected; and, his speaking being interrupted by a flood of 
 tears, after retiring a little, he told them that, in the course 
 of this business, he had endeavored to [be] turned in his mind, 
 and look up to God for direction; that when he was alone in 
 the woods, and destitute of any other counsellor, he found by 
 doing so he had the best direction; that he hoped God would 
 bless our endeavors, and desired to be remembered by his 
 friends. He followed to the boat, and was so much affected 
 he could only by tears express his respect, which, as it appear- 
 ed to be the effect of a Divine visitation to a savage barbarian, 
 was a humbling scene, and excited reverent and thankful sen- 
 timents in the minds of those immediately observing it. 
 
SOCIETY OP FRIENDS. 535 
 
 CHAPTER XV. 
 
 SLAVERY. 
 
 The evil system of slavery was early introduced into the 
 American colonies; and as, at that time, the public attention 
 had not been awakened to its inherent injustice and iniquity, 
 and as the need for labor to bring the land into cultivation 
 was much felt, it spread rapidly. One of the first legislative 
 enactments opposed to the system was passed by the legisla- 
 ture of Massachusetts, in 1641, and similar acts were subse- 
 quently passed by other of the New England colonies. While 
 these enactments no doubt had an effect in discouraging the 
 system, yet it long continued in existence, and it was only after 
 much exercise and labor that a conviction that freedom was 
 the inalienable right of man until forfeited by his own wrong- 
 doing, so permeated the minds of the community as to erect a 
 substantial barrier to the spread of slavery. The earliest and 
 most interesting of the protests against the system was that 
 which originated with a colony of German Friends, settled at 
 Germantown, near Philadelphia, who formed a branch of Dub- 
 lin Monthly Meeting, and this document is still preserved among 
 the papers of Philadelphia Yearly Meeting, and is as follows: 
 
 Germantown Friends' Protest Against Slavery, 1688. 
 This is to ye Monthly Meeting held at Richard Worrell's. 
 
 These are the reasons why we are against the traffick of 
 men-body, as followeth. Is there any that would be done or 
 handled at this manner? viz., to be sold or made a slave for 
 all the time of his life? How fearful and faint-hearted are 
 many on sea, when they see a strange vessel, — being afraid it 
 should be a Turk, and they should be taken, and sold for slaves 
 into Turkey. Now what is this better done, as Turks doe? 
 Yea, rather it is worse for them, which say they are Christians; 
 
536 INCIDENTS CONCERNING THE 
 
 for we hear that ^° most part of such negers are brought hith- 
 er against their will and consent, and that many of them are 
 stolen. Now, "'° they are black, we can not conceive there is 
 more liberty to have them slaves, as it is to have other white 
 ones. There is a saying that we shall doe to all men like as 
 we will be done ourselves; making no difference of what gen- 
 eration, descent or colour they are. And those who steal or 
 robb men, and those who buy or purchase them, are they not 
 all alike? Here is liberty of conscience """ is right and reas- 
 onable; here ought to be likewise liberty of '^^ body, except of 
 evil-doers, "'"' is an other case. But to bring men hither, or 
 to rob and sell them against their will, we stand against. In 
 Europe there are many oppressed for conscience sake; and here 
 there are those oppressed "" are of a black colour. And we 
 who know that men must not comitt adultery, — some do com- 
 mitt adultery, in others, separating wives from their husbands 
 and giving them to others; and some sell the children of these 
 poor creatures to other men. Ah! doe consider well this thing, 
 you who doe it, if you would be done at this manner? and if 
 it is done according to Christianity? You surpass Holland and 
 Germany in this thing. This makes an ill report in all those 
 countries of Europe, where they hear of, that ^° Quakers doe 
 here handel men as they handel there ^° cattle. And for that 
 reason some have no mind or inclination to come hither. And 
 who shall maintain this your cause, or pleid for it. Truly we 
 can not do so, except you shall inform us better hereof, viz., 
 that Christians have liberty to practise these things. . Pray, 
 what thing in the world can be done worse towards us, than 
 if men should rob or steal us away, and sell us for slaves to 
 strange countries; separating husbands from their wives and 
 children. Being now this is not done in the manner we would 
 be done at therefore we contradict and are against this traffic 
 of men-body.' And we who profess that it is not lawful to 
 steal, must, likewise, avoid to purchase such things as are 
 stolen, but rather help to stop this robbing and stealing if pos- 
 sible. And such men ought to be delivered out of ^° hands of 
 ^'robbers, and set free as well as in Europe. Then is Penn- 
 sylvania to have a good report, instead it hath now a bad one 
 for this sake in other countries. Especially whereas ^° Euro- 
 
SOCIETY OP FRIENDS. 537 
 
 peans are desirous to know in what manner ''' Quakers doe rule 
 in their province; — and most of them doe look upon us with 
 an envious eye. But if this is done well, what shall we say is 
 done evil? 
 
 If once these slaves C"* they say are so wicked and stubborn 
 men) should join themselves, — fight for their freedom, — and 
 handel their masters and mastrisses as they did handel them 
 before; will these masters and mastrisses take the sword at 
 hand and warr against these poor slaves, licke, we are able to 
 believe, some will not refuse to doe; or have these negers not 
 as much right to fight for their freedom, as you have to keep 
 them slaves? 
 
 Now consider well this thing, if it is good or bad? And in 
 case you find it to be good to handel these blacks at that man- 
 ner, we desire and require you hereby lovingly, that you may 
 inform us herein, which at this time never was done, viz., that 
 Christians have such a liberty to do so. To the end we shall 
 be satisfied in this point, and satisfie likewise our good friends 
 and acquaintances in our natif country, to whose it is a ter- 
 ror, or fairful thing, that men should be handeld so in Penn- 
 sylvania. 
 
 This is from our meeting at Germantown, held ^° 18 of the 
 2 month, 1688, to be delivered to the Monthly Meeting at Rich- 
 ard Worrell's. 
 
 Garret henderich 
 derick up de graeflf 
 Francis daniell Pastorius 
 Abraham up Den graef . 
 
 Af our Monthly Meeting at Dublin, ^° 30—2 mo., 1688, we 
 have inspected ''° matter, above mentioned, and considered of 
 it, we find it so weighty that we think it not expedient for us 
 to meddle with it here, but do rather commit it to ^' consid- 
 eration of ^° Quarterly Meeting; =" tenor of it being nearly re- 
 lated to '■' Truth. On behalf of "' Monthly Meeting, 
 
 Signed, P. JO; Hart. 
 
 This, above mentioned, was read in our Quarterly Meeting 
 at Philadelphia, the 4 of '"' 4th mo. '88, and was from thence 
 recommended to the Yearly Meeting, and the above said Der- 
 
538 INCIDENTS CONCERNING THE 
 
 ick, and the other two mentioned therein, to present the same 
 to ''° above said meeting, it being a thing of too great a weight 
 for this meeting to determine. 
 
 Signed by order of ''° meeting, 
 
 Anthony Morris. 
 
 Yearly Meeting Mjnute on the Above Protest. 
 
 At a Yearly Meeting held at Burlington the 5th day of the 
 7th month, 1688. 
 
 A Paper being here presented by some German Friends Con- 
 cerning the Lawfulness and Unlawfulness of Buying and keep- 
 ing Negroes, It was adjudged not to be so proper for this 
 Meeting to give a Positive Judgment in the case. It haiTing so 
 General a Relation to many other Parts, and therefore at pres- 
 ent they forbear It. 
 
 Although this strong appeal failed to elicit immediate ac- 
 tion from the Yearly Meeting, yet there is reason to believe 
 it was productive of good fruits; and from this time onward, 
 testimonies against slavery continued to be borne by meetings 
 and individuals. " One of the most effective of these laborers 
 was John Woolman, who labored in public and in private for 
 the extinction of slavery, but was favored to keep his zeal 
 within the limitations of the spirit of Christ, and thus to avoid 
 much of the opposition which an intemperate zeal might have 
 awakened. He was a minister among Friends, and for about 
 twenty years from 1746 he travelled much in the Middle and 
 Southern States. In these journeys he bore a testimony against 
 slavery, both by words and by practice. In speaking of one of 
 these journeys, he says: 
 
 Two things were remarkable to me in this journey — first in 
 regard to my entertainment; when I eat, drank and lodged free 
 cost with people who lived in ease on the hard labor of their 
 slaves, I felt uneasy; and as my mind was inward to the Lord, 
 I found, from place to place, this uneasiness return upon me 
 at times, through the whole visit. Where the masters bore a 
 
SOCIETY OF FRIENDS. 539 
 
 good share of the burthen, and lived frugally, so that their 
 servants were well provided for, and their labor moderate, I 
 felt more easy; but where they lived in a costly way and laid 
 heavy burthens on their slaves, my exercise was often great, 
 and I frequently had conversation with them in private con- 
 cerning it. Secondly, the trade of importing slaves from their 
 native country being much encouraged amongst them, and the 
 white people and their children so generally living without much 
 labor, were frequently the subject of my serious thoughts, and 
 I saw in these Southern provinces so many vices and corrup- 
 tions, increased by this trade and this way of life, that it ap- 
 peared to me as a dark gloominess hanging over the land; and 
 though now many willingly run into it, yet in future the con- 
 sequences will be grievous to posterity. I express it as it hath 
 appeared to me, not at once or twice, but as a matter iixed 
 on my mind. 
 
 The men of this generation who have seen the bitter calami- 
 ties brought on our country by the late civil war, which was 
 one of the fruits of the system of slavery, will be ready to 
 believe, that when John Woolman predicted that " the conse- 
 quences would be grievous to posterity," he was a true prophet 
 — one whose eyes had been anointed to see future events. 
 
 As the convictions of our members as to the sinfulness of 
 slavery strengthened, the advices and conclusions of the Yearly 
 Meeting became more and inore decided; and in the year 1758, 
 the Yearly Meeting was prepared to direct that, if any one 
 should vindicate slavery, or be concerned in importing, selling 
 or purchasing slaves, they should be considered no longer in 
 unity, and should be prevented from sitting in meetings for 
 discipline, and from subscribing to the funds of the Society. 
 After the Yearly Meeting, which took place in the Ninth Month, 
 was over, a friend of Benjamin Lay's visited him, and told him 
 of the conclusion Friends had came to. On hearing it, the 
 heart of the weak arid feeble old man was filled with pious 
 gratitude and joy. He rose from his chair, and exclaimed: 
 
540 INCIDENTS CONCERNING THE 
 
 " Thanksgiving and praise be rendered unto the Lord God!" 
 He added, after a pause: "I can now die in peace." 
 
 A number of Friends still held slaves, and the Yearly Meet- 
 ing encouraged those who felt concerned on this account, to 
 labor with such. One who was engaged in this service says: 
 
 With other exercised brethren, I became engaged to plead 
 for liberty to the black people who were held in the bonds of 
 slavery, amongst our fellow-members, and from house to house 
 we visited those who held such, particularly in the parts near 
 us. This business, at that time, went hard with some, who 
 thought it would cause uneasiness between them and their 
 black servants, so would scarcely permit us to perform the 
 visit. I saw it was the Lord's work, and that in performing 
 it we had need be as " wise as serpents, and harmless as doves." 
 Truth opened our way to proceed much in this manner, viz: 
 To sit down in silence with the whole family; not to let our 
 communications give the blacks any knowledge of our business 
 with those who held them, but when the other parts of a fam- 
 ily withdrew, we pleaded with the master and mistress; the 
 liuth favoring us to do it in a way that gave general satis- 
 faction. I thought I never felt a greater reward than in 
 pleading the cause of those poor, injured, captive people. 
 
 This subject continued to claim the attention of Philadel- 
 phia Yearly Meeting until reports were made from the subor- 
 dinate meetings that they were all clear from this evil. Hav- 
 ing washed its own hands, the Society was ready to appear 
 before the world as advocates of liberty, and it has now for a 
 long time been known as an uncompromising enemy of slavery. 
 The strong language used in a minute of the Yearly Meeting 
 in 1798, shows the earnestness of the Friends of that day. The 
 minute speaks of " The enormous iniquity of enslaving and 
 trading in the persons of men, which crying abomination, re- 
 newedly impressing the minds of many Friends with very pain- 
 ful sensations, under the awful prospect of Divine judgments 
 manifest in the earth, it is desired we may individually labor 
 
SOCIETY OP FRIENDS. 541 
 
 for qualification to offer up effectual, fervent prayers for the 
 removal of this unspeakable wickedness from our land." 
 
 The description of slavery and its attendant evils given by 
 that warm-hearted minister, Jacob Lindley, of Chester County, 
 Pa., is equally earnest: 
 
 When I view the dreadful scenes of barbarity attendant on 
 the African slave trade, and its train of concurrent circum- 
 stances, my soul is almost overwhelmed with discouragement. 
 Judgment is the Lord's, and He will surely repay. Have the 
 Indians burned houses, murdered men, women and children, 
 betrayed their friends, carried away into captivity and bondage 
 old and young, male and female, and cruelly burned and tortured 
 others, lurked privily for prey, shot down men at their ploughs 
 and travellers on the road? Yea, they have, until the re- 
 hearsal of many of their horrid scenes of barbarity, has agi- 
 tated, shocked, and almost convulsed every nerve. But what 
 shall I say? How are my feelings wounded on being con- 
 strained to compare these reproaches to humanity, with the 
 conduct of civilized, professing Christian nations! In which 
 I lament, our own government, in most respects superlatively 
 excellent, takes a share. Vessels fitted out, commanded by 
 men with hearts callous to the feelings of humanity, and d.eaf 
 to her cries, repair to the African coast, stir up a war, burn 
 towns, kill, catch and carry captive indiscriminately these poor, 
 and to them unoffending people — bring them to distant and 
 different cities and towns — ringing with [calls] to worship, 
 sounding with hymns and psalms from stately temples, where 
 they offer their devotion to the Universal Parent, who hath 
 revealed his will in the language: " Do justly, love mercy, and 
 walk humbly with thy God," professing to believe in the Di- 
 vine Lawgiver, whose statute is: "Whatsoever ye would that 
 men should do unto you, do ye even so unto them." Instead 
 of [doing this, these negroes] are sold [by them] like beasts 
 at market; separated husband from wife, children from pa- 
 rents, without regard to the tenderest ties of natural affection; 
 often put under unfeeling whippers, and cruel task-masters, 
 where they are frequently starved or whipped to death; and 
 if they run away and are caught, they have been hung with- 
 
542 INCIDENTS CONCERNING THE 
 
 out trial or jury. Some who had [taken] their liberty have 
 been hunted with horses and dogs, and shot down. While 
 such enormities are in the land, and winked at by the rulers, 
 shall we not lay our mouths in the dust, with this language 
 impressed on our minds: "0 Lord! just and true, and right- 
 eous are thy judgments." I cannot omit remarking the joy 
 we feel, at the escape of a captive white from among the In- 
 dians; yet, what a stir when a negro attempts his liberty! Ad- 
 vertisements printed, and rewards offered to take him alive 
 or dead! 
 
 Henry Hull mentions in his Journal having a meeting at 
 Crooked Run in Virginia, in 1799. "At this meeting," he 
 
 says: 
 
 I was led to expose the iniquity of the slave trade, and the 
 practice of holding the African race in bondages This was 
 much to the relief of my own mind, which was often deeply 
 oppressed with grief at seeing the sufferings endured by the 
 poor slaves. Their allowance was one peck of corn for a week, 
 and this they were sometimes necessitated to pound in the 
 night, when they should be asleep to refresh them for the 
 next day's labor. To this I have often been a witness, when 
 the noise of the pestle and mortar has aroused me; and soon 
 after I have been startled by the voice of the driver and the 
 snapping of his whip urging them to the toils of the day, even 
 before the light had fully appeared. In addition to this, they 
 had to endure the broiling heat of the sun, bareheaded, both 
 males and females; the latter with only one garment to cover 
 them, and the cruel drivers following them with a large wagon 
 whip in order to hasten their speed, using it freely upon those 
 who fell behind, when hoeing the corn or tobacco. Similar 
 cruelties I have seen exercised on the house slaves, upon whom 
 the lash was often freely laid, while they were subject to the 
 kicks and cuffs of the children of the family. At one time, 
 having laid my horsewhip on a table in the bar-room of a tav- 
 ern, I was suddenly raised from my seat by seeing the tavern 
 keeper using my whip upon the back of his negro boy. I 
 stepped to him as quickly as I could and got it from him, as- 
 suring him it was not accustomed to such business, and he 
 
SOCIETY OF FRIENDS. 543 
 
 should have known better than to take it for that purpose. 
 At another time my eye caught the sight of a poor negro's 
 back, who was rowing us over a ferry (his shirt being a mere 
 bunch of rags), and it appeared like a piece of raw flesh, from 
 the severe flogging he had received. It was a most pitiful, 
 sickening sight, and affected me very much; the more so as 
 he was toiling for our accommodation, for which, however, we 
 paid him, in addition to what was demanded by his oppressor 
 -~^a practice, I believe, common with Friends, for a colored 
 man who attended at another ferry, told us he was always 
 glad to see the Quakers come, for then he had something given 
 him. It was also our practice to pay those who took care of 
 our horses, not always with money, but sometimes with food, 
 for which they appeared thankful. But after all, I could do 
 little for them. I had to mourn for them and their oppressors 
 also, whose situation appeared far from a desirable one. In 
 many places they seemed to be under great fear, being care- 
 ful to secure their lodging-rooms with locks and bolts and to 
 have their weapons of defense at hand, ready to be seized at 
 the slightest alarm. The influence of the parents' example in 
 exercising an arbitrary and cruel power over the inmates of 
 the house, produced an evil effect on the children, whose coun- 
 tenances and conduct, marked with rage and pride, presented 
 a very different appearance from what they would, had they 
 been taught to view and to treat the colored people as the work- 
 manship of the same Almighty Hand as themselves and equally 
 the objects of the Redeemer's mercy and care, instead of being 
 made to consider them as little or no better than the beasts of 
 the field, and not worthy of the notice their dogs received. Many 
 countenances which but for the passions depicted upon them, 
 would have been lovely and engaging, appeared spoiled and 
 repulsive — many and great, indeed, are the evil consequences 
 of slavery, both to the oppressed and the oppressor. 
 
 My companion and I, in company with another Friend, pur- 
 sued our journey towards James River, crossing the Blue Moun- 
 tain at a place called Rock-flsh Gap, where we lodged. A 
 number of travellers and other persons had put up here, among 
 whom were several rough and fierce-looking men, in pursuit of 
 
544 INCIDENTS CONCERNING THE 
 
 a runaway slave, who, after being once taken by them, had 
 again made his escape into the woods. 
 
 As we sat around the supper table, they were relating the 
 circumstances of his capture and escape, loading the poor slave 
 with hard names, and drawing from their fellow slave-holders 
 the conclusion that, shoijld they take him again, the most cruel 
 and severe punishment they could inflict would not be too bad 
 for him. I was grieved at such conversation, and, feeling my 
 spirit stirred against their conduct, could not forbear advo- 
 cating the exertions of the poor runaway to obtain his liberty 
 — calling upon them to make his case their own, and think 
 whether there was any among them all who, if placed in his 
 situation, would not use the same means to escape slavery and 
 punishment. I was soon convinced of the propriety of the 
 caution given by Christ: " Cast not your pearls before swine, 
 lest they turn again and rend you." Their anger was raised, 
 and manifested toward me by furious and wrathful words, and 
 they were so unreasonable in their conduct that I concluded 
 it best to say nothing more to them. The house was in a very 
 solitary place, and the inmates alike hostile to us — they being 
 also slave-holders — and from their conduct after we rose from 
 the supper table, we were not without apprehensions of per- 
 sonal danger. [The next morning] we did not feel quite re- 
 leased from apprehensions of danger, until we had rode some 
 miles from the place — remembering that William Savery had 
 been cautioned to beware lest he should be popped off his horse 
 for having interfered and cut the rope with which a poor col- 
 ored boy was tied while receiving a severe flogging for not 
 having the cows in the yard at the usual time. 
 
 Towards the conclusion of this journey, Henry Hull had a 
 meeting at Edisto, of which place he says: 
 
 The cr3dng injustice and cruelty of slavery had frequently 
 engaged my attention during the course of this journey, but 
 never more than while I was in this place, where the oppress- 
 ed race are very numerous, and are frequently sold at auction, 
 like cattle. At one of these sales I was much affected in hear- 
 ing a young colored man pleading his cause. His aged father 
 
SOCIETY OF FRIENDS. 545 
 
 and mother, and his wife and child were all mounted upon a 
 stage, so that they might be seen by the bidders; they being 
 about to be sold. The young man stepped up and stood by 
 them, but was soon ordered down. He said he wanted to be 
 sold with them, but was told that he could not, as it was a sale 
 to satisfy a mortgage upon the others, in which he was not 
 included. He pleaded, with very affecting and moving lan- 
 guage, to show how hard it was to be separated from his fam- 
 ily; but it was all to no purpose. When he saw that his pray- 
 ers were unheeded, and that the others would be sold without 
 him, he burst into a flood of tears, and in the anguish of his 
 feelings besought them rather to kill him; " For," said he, " I 
 had rather die than be separated from my family," upon which 
 he was dragged off the scaffold and driven away. The com- 
 pany went on bidding, apparently as unaffected as though the 
 auctioneer had been selling sheep, while the screams and pray- 
 ers of the aged parents, and the bereaved wife with her infant 
 in her arms, went -up to heaven on behalf of themselves, and 
 especially for the poor young man, who had been so inhuman- 
 ly torn away from them. 
 
 In these days, when slavery is no longer tolerated by the 
 laws of our country, it is interesting to observe the bold and 
 honest labors of faithful Friends in former days, who were 
 often compelled to cry aloud and spare not the iniquitous sys- 
 tem, even when in the midst of those by whom it was upheld. 
 
 Joseph Hoag travelled in the Southern States sixty or sev- 
 enty years ago, and was much distressed at the condition and 
 sufferings of the black people, and the want of humanity in 
 their masters. He says: 
 
 In musing on the situation of the country, sleep often left 
 me, and my appetite failed; I became feeble and feverish, feel- 
 ing a necessity laid upon me to be faithful in every place where 
 I felt anything in charge for the people from my Master; and 
 I felt a heavy woe if I gave back in the least, so that my com- 
 panion thought I often hazarded my life. I have not language 
 to set forth, so that another can realize, what I passed through 
 35 
 
546 INCIDENTS CONCERNING THE 
 
 in those various exercises, unless they were placed in a simi- 
 lar situation, for I really feared I should lay my bones in this 
 gloomy land; and yet it was marvellous to reflect upon that I 
 was never drawn into action, either in public or private, but 
 what the fear of man was taken from me. They appeared no 
 more to me than grasshoppers, in the time of action, and no 
 want was felt of language or matter to confute their reason- 
 ing or confound their boasts in favor of slavery; so much so, 
 that though I was attacked, in all my travels in these slave 
 States, more than one hundred times by the learned and the 
 great, yet in all those disputes my great and good Master so 
 furnished and helped me that, with two exceptions, they were 
 always brought to acknowledge that it was wrong to hold their 
 fellow-creatures in slavery, and were convinced it was con- 
 trary to every attribute of the Divine Being. 
 
 He adds: "They appeared to be standing against Divine 
 justice and mercy, with their eyes open. But God will not be 
 mocked forever, neither will his justice always slumber." How 
 fearfully was this prediction veriiied in our late calamitous 
 war! 
 
 On one occasion he says: 
 
 I saw a master beat a black man wickedly, with a knotty 
 cudgel; it moved my feelings so much, that when his anger 
 had subsided I told him what I thought of such conduct. He 
 seemed to resent it, and rose three times from his seat, either 
 to frighten me or give me a stroke; but this did not move my 
 feelings with fear at all; I kept my eyes fixed on his, and con- 
 tinued my speech until he sat down, kept quiet and hung his 
 head. He heard me through, and then acknowledged it was 
 not right to hold them in slavery, or treat them as they did. 
 
 William Savery mentions in his journal that, when on a re- 
 ligious visit in the Southern States, he stopped at the house 
 of a hard-hearted slave-holder, near Savannah. One of his 
 lads, about fourteen, coming in from the field at dark, was or- 
 dered to milk the cows, and falling asleep through weariness, 
 the master ordered him to be flogged. William says: "We 
 
SOCIETY OF FRIENDS. 547 
 
 went to supper, and this unfeeling wretch craved a blessing, 
 which I considered to be equally abhorrent to the Divine Be- 
 ing as his curses." 
 
 In the morning, whilst at the door musing, I heard some 
 one begging for mercy, and also the lashes of a whip. Not 
 knowing whence the sound came, I ran and presently found 
 the poor boy tied up to a post, his toes scarcely touching the 
 ground, and a negro whipper, with five or six hazel rods lying 
 by him. He had already cut him in an unmerciful manner, 
 and the blood ran to his heels. I stept in between them, and 
 ordered him untied immediately, which with some reluctance 
 and astonishment was done. Returning to the house, I saw 
 the landlord, who then showed himself in his true colors, the 
 most abominably wicked man I ever met with, full of horrid 
 execrations and threatenings upon all the Northern people; 
 but I did not spare him. 
 
 It would be unjust to suppose that all those who held slaves 
 treated them with cruelty, but it was one of the bad features 
 of the system of slavery, that there was no adequate restraint 
 on the cruelty and passion of such masters as that with whom 
 William Savery met. A system which regarded human beings 
 as property, to be used for the interests of others, with but 
 little regard to their own comfort, improvement or religious 
 warfare, was radically wrong. • 
 
 During some journeys in the former slave States, since the 
 war of the rebellion, it was a matter of much interest to note 
 how much the colored people appreciated the blessing of free- 
 dom — even those who had been kindly cared for and humanely 
 treated while in slavery. The old people would bless the Lord, 
 for having been permitted a few years of freedom before they 
 were taken away. 
 
 Extracts from Thomas Shillitoe's Journal. 
 When this devoted servant of Christ was engaged in minis- 
 
548 INCIDENTS CONCERNING THE 
 
 terial labor in this country, his feeling mind was often pain- 
 fully affected by the wrongs inflicted upon his fellow creatures 
 who were held in cruel bondage. Although slavery has now, 
 as we hope, come to a final end, it is well to revert occasion- 
 ally to some of its incidents — if only for the purpose of enab- 
 ling us rightly to estimate the evil which has been removed, 
 and to quicken emotions of gratitude for the great deliverance. 
 The following memorandums were made in the Tenth Month, 
 1827: 
 
 Fifth-day morning we again pursued our journey, crossed 
 the Ohio river in a horge-boat, and landed in Kentucky, a slave 
 holding State ; on which my feelings were awakened to a thank- 
 ful sense of being no man's slave. On Second-day morning, 
 about half a mile out of Mount Vernon, we had a considerable 
 mountain to ascend, and, to make it more easy of access, bodies 
 of trees were laid froni the foot to the summit; a heavy fall 
 of rain in the night, and a very large drove of fat hogs which 
 preceded us, had occasioned the road to be very slippery; on 
 reaching about half way up the mountain, our carriage ran 
 back, our horses turned round, and turned the carriage off the 
 road into a hole about three feet deep, amongst the rocks; I 
 was favored to escape unhurt, although in the carriage; we 
 managed to get it brought in the road again, and pursuing 
 our journey, reached the top of the mountain in safety. This 
 morning we were met by a company of slaves, some of them 
 heavily loaded with irons, singing as they passed along; this, 
 we were informed, was an effort to drown the suffering of 
 mind they were brought into, by leaving behind them wives, 
 children, or other near connections, and never likely to meet 
 again in this world. A short time after, we met another com- 
 pany; one respectable-looking, rather well dressed slave, at- 
 tracted my attention; his hand was grasping the hand of a 
 fine looking girl, about fourteen years of age — his counten- 
 ance appeared very dej6cted and melancholy. I was led to 
 conclude from the affection with which he appeared to treat 
 the girl, that she must be his child, whom in all probability, 
 he expected soon to be compelled to part with for life. After 
 
SOCIETY OP FRIENDS. 549 
 
 this came two wagons, in which they were carrying some who 
 were not able to walk, also the children, all going to be sold 
 at a market, like cattle. It being time to bait our horses, 
 while they were feeding, I walked some distance from our 
 tavern; and observed a handsome carriage standing, which I 
 supposed belonged to a pedler, as it appeared to be loaded 
 with coarse woolen goods. I addressed myself to the owner 
 of the carriage, telling him he had a load of more bulk than 
 weight; on which he replied, his carriage contained the cloth- 
 ing of the company of slaves we had passed on the road, of 
 which he was the owner, saying, he was seeking a market 
 where he might dispose of them to the best advantage. I 
 told him his business was a very bad one, and that a day of 
 reckoning would come in which he would have to account to 
 his Maker for his conduct towards these poor creatures. He 
 replied, he believed so too, but said, I have them, and what 
 am I to do with them? I told him, I believed, were I in his 
 situation, my duty would point out to me the necessity of lib- 
 erating them, and if it were not in my power to do it in any 
 other way, to sell all my goods and chattels and part with the 
 last cent I had to assist them in getting to a free country. 
 To which he replied, it was a bad trade, and he wished it was 
 wholly done away with. I told him to consider, that same» 
 Almighty Power which created him, created the colored peo- 
 ple; and I asked him, should his wife and children be torn 
 from him, as these poor creatures had been torn from their 
 near connections, how would he feel under the like circum- 
 stances? He replied that he should feel it a hard case. I told 
 him he had better die poor than amass wealth by such means 
 as he was aiming to get it by. I then made inquiry into the 
 situation of the respectable colored man I had seen with the 
 other slaves; he informed me that this man had left behind 
 him a wife and children, the property of another slave-holder. 
 When he took his leave of me he said, he hoped he should re- 
 member the remarks I had made to him 
 
 Next morning we again pursued our journey, and took up 
 our abode at an inn for the night; two men, who were strang- 
 ers to us, formed a part of our company in the sitting room; 
 they inquired of us relative to the droves of fat hogs we had 
 
550 INCIDENTS CONCERNING THE 
 
 met on the road; on our giving them such information as we 
 were able, one of them observed, he had taken a drove of six 
 hundred to one of the markets, and offered them at ten per 
 cent, discount, and to take the pay in negroes, but could not 
 succeed. On my companion remarking to him on his trading 
 in his fellow creatures, he excused himself by saying, if he 
 had made such an exchange it would not have been for his 
 own private use; but in the course of conversation he gave 
 sufficient proof that his motives for trying to make this pur- 
 chase, were not such as he would have had us to suppose; for 
 on our remarking we had met a wagon-load of negro children, 
 and men and women on foot, he said he would have purchased 
 the whole cargo if he could have agreed with the owner of 
 them about the price. Although I felt much at the time he 
 made these remarks, yet silence appeared to be my proper 
 place; but in the morning, before we parted, I found it laid 
 upon me to open my mind freely to him on the iniquitous prac- 
 tice of dealing in or keeping in bondage our fellow creatures, 
 and to warn him against pursuing such evil courses. 
 
 Thomas Shillitoe and the Slave Trader. 
 Previous to the downfall of slavery, the iniquitous traffic in 
 * human beings formed a regular branch of business in the city 
 of Baltimore. The hard-hearted men who conducted it were 
 on several occasions visited by Gospel messengers who en- 
 deavored in Christian love to show them the wickedness and 
 inhumanity of their calling, and turn the attention of these 
 guilty men to the requirements of that holy religion of which 
 they made profession. A visit of this nature, paid by our 
 Friend, Thomas Shillitoe, in the Eleventh Month, 1827, is thus 
 related in his Journal: 
 
 My mind had been occupied with an apprehension of relig- 
 ious duty to make a visit to a great slave-merchant, who re- 
 sided in this city, where the needy slave-holders, and such as 
 had slaves who were refractory and difficult to manage, were 
 encouraged, by his weekly advertisement, to come and find a 
 ready market for them. A large building is erected on his 
 
SOCIETY OP FRIENDS. 551 
 
 premises like a prison, to secure them until he has obtained a 
 suitable complement to send to different places, where there 
 is a demand for them. I found he was considered, as a man, 
 independent of his employment, to be of a ferocious disposi- 
 tion, so that many, we were told, stood in dread of him; not- 
 withstanding which, this subject had taken such hold of my 
 mind, that I saw no way for my relief but to be willing to at- 
 tempt an interview with him. Seventh-day morning we called 
 upon a Friend, to whom I opened my situation relative to mak- 
 ing a visit to this slave-merchant; we found if we did make 
 such a visit, it would be best for us to go alone; and accord- 
 ingly proceeded towards his residence. On our way I felt 
 much for my companion, from what I had heard of the unsub- 
 dued will and wicked disposition of the slave-merchant, and the 
 danger we might be exposed to from the large dogs he kept loose 
 about his premises, to the terror of those who passed by. But 
 there was no way for me but to cast my care on Him who had 
 so many times preserved me as from the paw of the bear and 
 the jaws of the devourer. As we advanced towards the house, 
 one of these fierce looking animals came out at us, followed 
 by another, as if they would have seized us. Their noise soon 
 brought out one of the house-slaves, and, as we supposed, the 
 slave merchant himself, whose countenance looked as fierce 
 as his animals, querying with us in a stern, commanding man- 
 ner: " What is your business?" I offered him my hand, feel- 
 ing nothing in my heart but love towards him as a man; say- 
 ing I would be obliged to him to suffer me to have a little 
 conversation with him. He asked us into his house; on my 
 requesting him to have the dogs taken care of, saying, I was 
 a nervous man, he attended to it; and in ascending the steps 
 of his house, we observed more of these large dogs chained 
 about the yards. He showed us into a very elegantly fur- 
 nished parlor. On the shelf of the chimney-piece was a pis- 
 tol, which appeared to be ready cocked for use should he at 
 any time be put to the test of defending himself; he ordered 
 us to take a seat on a sofa, and placed himself near us. I 
 gave him my certificate to read, which he appeared to do at- 
 tentively; this afforded us an opportunity of having our minds 
 brought into quiet after our besetment by the dogs, and their 
 
552 INCIDENTS CONCERNING THE 
 
 master's angry countenance. When he returned my certifi- 
 cates, the reading of which appeared to have somewhat soft- 
 ened his mind, he said: " I suppose you are going about preach- 
 ing the Gospel;" to which I replied: " I profess to be so circum- 
 stanced." I then endeavored, in a tender, feeling, but decided 
 manner, to open the subject that brought me to his house, 
 telling him I came on beihalf of the poor colored people; that 
 I lived in a country where the inhabitants were all free, but 
 I found I was now in the slave-holding part of the United 
 States of America; and by an advertisement 'of his which I 
 had in my possession, it appeared he was a dealer in these col- 
 ored people, who were kept in slavery. I requested him to 
 pause for a moment, and endeavor, as much as possible, to 
 place his own parents and nearest relatives in the very situa- 
 tion of those poor creatures he had at times purchased and 
 sold again, thereby separating the nearest connections far from 
 each other — ^husbands from wives, and children from parents; 
 and try how far such acts as he was in the practice of, ac- 
 corded with such feelings of humanity as he would wish should 
 be exercised towards his own parents and relatives; with more 
 to the same eifect. 
 
 He appeared to hear me patiently, and tried to justify his 
 conduct, but with coolness and deliberation; saying, he was 
 educated in a slave-holding State— that his father was a slave- 
 holder< that his mother was a pious woman, in connection with 
 the Methodists; that she was in the practice of reading the 
 Bible to her children, and that her pious care for him he yet 
 remembered, and some of the good counsel that she gave him; 
 that through her iniluence his father manumitted about seventy 
 slaves; she died when he was young. On his father marry- 
 ing again, he found he must leave home, or render it unpleas- 
 ant to his parents, which he did not desire to do, and there- 
 fore entered into the array, and was at the battle of New 
 Orleans; after the war was over the army was broken up; on 
 quitting it he found himself in debt, and not knowing what 
 employment to take to, to extricate himself from his difiBcul- 
 ties, a relation encouraged him to become a slave merchant, 
 offering him funds to commencathis trade, which he accepted; 
 and yet said, we thought feelingly so, it is a bad business, and 
 
SOCIETY OF FRIENDS. 553 
 
 that he had concluded to give it up, and had been making ar- 
 rangements for that purpose. But some of his employers, in 
 the first rank of slave-holders, and even some, who were mak- 
 ing much profession of religion, would not allow of his giving 
 up his business, but urged him to go on with it. He laid great 
 stress on the encouragement he received from this latter de- 
 scription of his customers, from which I was led to fear, that 
 when he felt any qualms of conscience on account of the man- 
 ner in which he was getting his wealth, for he was deemed 
 wealthy, the entreaties of this class would be resorted to, 
 to salve over the wounds of conscience he at times experi- 
 enced, which I could not doubt had been the case at times 
 Avith him. He also pleaded having the laws of the State to 
 sanction him in his traffic, which opened the way for me to 
 go further into the subject; but in time it evidently was man- 
 ifest, that the Divine witness was so reached in him, as to 
 compel him to cast away all his weapons of defence. He gave 
 it as his opinion, that before twenty years were passed over 
 slavery would be brought to a final close, if the work was 
 rightly gone about. By this time we thought we never wit- 
 nessed the declaration — that the lion should lie down with the 
 lamb, more fully exemplified. He assured us again of his de- 
 termination to quit the business, and acknowledged the grati- 
 tude he felt for the visit, took his leave of us in an affectionate 
 manner, conducting us himself quite off his premises. As we 
 quitted him, his countenance, which on our fiirst approach, ap- 
 peared terrific, was so changed that he was pleasant to look 
 upon. Everything about his elegant house and his yards, told 
 in plain terms that he considered himself living in continual 
 danger of losing his life. 
 
554 INCIDENTS CONCERNING THE 
 
 CHAPTER XVI. 
 
 SEPARATION. 
 
 Although our early Friends were richly endowed with the 
 gifts and graces of the Spirit, yet their history clearly enforces 
 the truth that they had their treasure in earthen vessels, and 
 that they were not safe any longer than they were preserved 
 in a state of humble watchfulness and dependence on Divine 
 mercy. The case of James Nayler is a memorable illustration 
 of this. He appears to have been eminently gifted as a min- 
 ister, and to have preached with an eloquence, energy and 
 Divine authority, which attracted the admiration and affec- 
 tion of his friends to a high degree. 
 
 Gough attributes the beginning of his downfall to the con- 
 duct of two women, who had been reproved by Edward Bur- 
 rough and Francis Howgill for their impertinent opposition to 
 their ministry. They carried their complaints to James Nay- 
 ler, whom they were endeavoring to make the head of a party, 
 in the hope he would give his opinion in their favor. He thought 
 it his duty at first to discourage their insinuations against those 
 worthy men, as tending to sow discord between brethren. Dis- 
 appointed in their expectation, one of them vented her passion 
 in weeping and expressions of regret, which sunk James Nay- 
 ler into depression of mind, in which he lost his judgment, and 
 became estranged from his best and most judicious friends, and 
 exposed to the pernicious flatteries of these unsettled spirits. 
 Some of his followers, in their letters to him, addressed him 
 with appellations not fit to be attributed to any mortal man. 
 Three of these silly women knelt before him and kissed his 
 feet, and after his release from prison spread their handker- 
 chiefs and scarfs before him as he rode into Bristol. His 
 
SOCIETY OF FRIENDS. 555 
 
 case claimed the attention of parliament, who judged these 
 senseless enormities of a few deluded persons of sufficient 
 importance to engage their attention for ten days. 
 
 After undergoing the cruel torture of burning with hot irons, 
 and whipping till the blood flowed from his shoulders to his 
 waist, inflicted by order of Parliament on the charge of blas- 
 phemy, all which he bore with quietude and patience, to the 
 astonishment of the spectators, he was put in prison, and kept 
 there about two years. This event was a severe trial to George 
 Fox, William Dewsbury and other substantial Friends, which, 
 with the opposition of John Perrot, John Wilkinson, John Story 
 and some others who fell away, added to the afflictions of 
 faithful Friends at that day. George Fox remarks : " So,, after 
 I had been warring with the world, there was now a wicked 
 spirit risen up amongst Friends to war against." 
 
 Through Divine mercy, James Nayler was favored, during 
 his confinement, with a clear sight of his lamentable fall, and 
 with sincere repentance on account of it, and was finally re- 
 stored to a place in the Truth, and to the unity of his exercised 
 brethren, and continued therein to the end of his days. He 
 says: "Condemned forever be all those false worships with 
 which any have idolized my person, all their casting of their 
 clothes in the way, their bowings and singings, and all the 
 rest of those wild actions which did any ways tend to dishonor 
 the Lord, etc., and all those ranting, wild spirits which then 
 gathered about me in that time of darkness; and all their wild 
 actions and wicked words against the honor of God, and his 
 pure spirit and people; I deny that bad spirit and the works 
 thereof," etc. " And if the Lord of all mercies had not rescued 
 me, I had perished, for I was as one appointed to death and 
 destruction, and there was none could deliver me. This I con- 
 fess, that God may be justified in his judgment and magnified 
 in his mercies without end, who did not forsake his captive in 
 
556 INCIDENTS CONCERNING THE 
 
 the night, even when his Spirit was daily provoked and grieved, 
 but hath brought me forth to give glory to his name forever." 
 The downfall of James Nayler was peculiarly affecting to 
 William Dewsbury, to whom he had been a brother beloved, 
 and who labored with him for his restoration, and afterwards 
 for his reconciliation vnth his friends. He says: 
 
 The Lord laid it upon me that George Fox and James Nay- 
 ler might meet together. My travail was great in spirit until 
 the Lord answered, which, in the day He determined, was done. 
 Mighty was his majesty amongst his people in the day he healed 
 up the breach which had been so long to the sadness of the 
 hearts of many. The Lord clothed my dear brethren, George 
 Fox, Edward Burrough and Francis Howgill with precious wis- 
 dom; his healing Spirit did abound within them, with the rest of 
 the Lord's people there that day; according to their measure, 
 and the Lord was with James Nayler, and ordered him by his 
 Spirit, so that the measure of the Lord's spirit in all reached 
 to embrace it with gladness of heart. 
 
 James Nayler died about the Ninth Month, 1660, in the 
 forty-fourth year of his age. The following expressions, ut- 
 tered about two hours before his death, ought to be frequently 
 brought into view and deeply pondered by his fellow-professors: 
 
 There is a spirit, which I feel, that delights to do no evil, nor to 
 revenge any wrong, but delights to endure all things, in hope to 
 enjoy its own to the end. Its hope is to outlive all wrath and 
 contention, and to weary out all exaltation and cruelty, or what- 
 ever is of a nature contrary to itself. It sees to the end of 
 all temptation. As it bears no evil in itself, so it conceives 
 none in thought to any other. If it be betrayed, it bears it; 
 for its ground and spring is the mercies and forgiveness of 
 God. Its crown is meekness, its life is everlasting love un- 
 feigned. It takes its kingdom with entreaty, and not with 
 contention, and keeps it by lowliness of mind. In God alone 
 it can rejoice, though none else regards or can own its life. 
 It is conceived in sorrow, and brought forth without any to 
 pity it; nor doth it murmur at grief and oppression. It never 
 
SOCIETY OP FRIENDS. 557 
 
 rejoiceth but through sufferings, for with the world's joy it is 
 murdered. I found it alone, being forsaken ; I have fellowship 
 therein with themwho lived in dens and desolate places in the 
 earth, who through death obtained this resurrection and eter- 
 nal holy life. 
 
 Another individual who made still greater trouble among 
 Friends was John Perrot. He early joined the Society, and 
 entered into the ministry, and being puffed up with a conceited 
 estimate of his own abilities, went to Rome about 1662 to 
 convert the Pope. There he was put into the hospital for mad- 
 men, and, when released, returned to England. His imaginary 
 consequence and exaltedness of mind so increased, that he 
 thought himself further enlightened than George Fox and 
 other Friends, and maintained that the custom of taking off the 
 hat in joining in public prayer was only a piece of formality. 
 The regard which was felt for him on account of his sufferings 
 at Rome procured him a considerable number of adherents. 
 He finally went over to America, and gave way more and more 
 to whimsical ideas, reckoning public worship a form to be 
 avoided, putting on a sword and gaudy apparel, and having 
 obtained a post under government, rigorously exacting oaths. 
 
 Richard Davies mentions in his Journal, that: About the 
 year 1663 or 1664, I went to London, and found some there 
 separated from that love and unity, which I formerly saw them 
 in; joining in that spirit with John Perrot who was newly 
 come from prison at Rome to London, as it was said, with 
 much seeming humiliation and lowliness of mind. A consid- 
 erable company joined together with him, where they had me 
 among them for a little time. The tendency of that spirit 
 was to speak evil of Friends that bore the burden and heat of 
 the day, and so cry out against Friends as dead and formal. 
 They expected a more glorious dispensation than had been yet 
 known among Friends; and they kept on their hats in time of 
 prayer. I was but a little while among them when a vail of 
 darkness came over me, and under that vail, I came to have 
 
558 INCIDENTS CONCERNING THE 
 
 a light esteem for my dear and ancient friend, George Fox, 
 and some others, who had been near and dear to me. But it 
 pleased the Lord to rend that vail of darkness, and cause the 
 light of his countenance to shine again upon me; whereby I 
 came to see the doleful place I was led into, by a spirit that 
 tended to nothing else but self-exaltation, and (under a pre- 
 tence of humility and self-denial) breach of that unity, love, 
 and fellowship, that formerly we had together, and the good 
 esteem we had one of another in the Lord. Children we are 
 of one Father, esteeming one another- above ourselves in the 
 Lord. There was no jar or contention among us then, but all 
 dwelt together in love and unity, and in the fellowship of that 
 blessed Gospel of peace, life and salvation. 
 
 I was but a little time at home, ere John Whitehouse, a fol- 
 lower of John Perrot, came and had a meeting at my house 
 at Welch-Pool. 1 happened not to be at the beginning of the 
 meeting, but came before it was concluded, and found that 
 he had sown an evil seed, and that some of our Friends had 
 received it; who soon after joined with that corrupt spirit, 
 which led them to have a light esteem of their brethren, which 
 was a great exercise to many honest Friends, and especially to 
 my wife and me; and we were ready to say, hath the Lord 
 sent us here, to b^ instrumental for the gathering of a people 
 in this country, and hath he suffered the enemy to scatter 
 them in their imaginations. But some time after, the Lord 
 satisfied me, that those who were simple-hearted among them, 
 should be restored again into a more settled condition than 
 they had formerly known; and I believed in the word of the 
 Lord. And in time the Lord broke in among them, and open- 
 ed the understandings of some of them, and they began to 
 reason among themselves, and saw that they were in darkness; 
 so that most of them were restored again into their first love, 
 and lived and died faithful to Truth. 
 
 The Christian spirit that moved Friends, to labor with those 
 who were drawn into- separation from them, is hinted at in 
 the following short letter, written in 1669, by John Rouse to 
 Sarah Fell: 
 
 Dear Sister: We have had several precious meetings since 
 
SOCIETY OF FRIENDS. 559 
 
 the General Meeting, for the gathering those who have gone 
 astray; in which the power and glory so irresistibly broke in 
 upon them, that many of them were very much broken, and 
 gave open testimonies against that spirit that had seduced 
 them from the unity of Friends, very much to the satisfaction 
 of the faithful. The power wrought so effectually among 
 them, that Friends had little need to set forth the evil of the 
 course they had followed; for they themselves gave sufficient 
 testimony of the evil thereof. And the bowels of Friends 
 were so enlarged towards them, that I believe there will be 
 meetings appointed for the gathering of them, so long as any, 
 that are honest among them, are left ungathered. 
 
 George Pox, in his Journal, writes: We had great service 
 ■ in London this year, and the Lord's Truth came over all; and 
 many that had been out from Truth, came in again this year, 
 confessing and condemning their former outgoings. And again. 
 Several meetings we had with them, and the Lord's everlast- 
 ing power was over all, and set judgment on that which had 
 run out. In these meetings, which lasted whole days, several 
 who had run out with John Perrot and others, came in again, 
 and condemned that spirit which led them [with him] to keep 
 on their hats when Friends prayed, and when they themselves 
 prayed. Some of them said, that if Friends had not stood, 
 they had been gone, and had fallen into perdition. 
 
 Thomas Ellwood also mentions the " memorable meeting ap- 
 pointed to be holden in London, through a Divine opening in 
 the motion of life, in that eminent servant and prophet of God, 
 George Fox; for the restoring and bringing in again those 
 who had gone out from Truth, and the holy unity of Friends 
 therein, by the means and ministry of John Perrot." " When 
 that solemn meeting was appointed at London, for a travail 
 of spirit on behalf of those who had thus gone out, that they 
 might rightly return, and be sensibly received into the unity 
 of the body again, my spirit rejoiced, and with gladness of 
 heart I went to it; as did many more of both city and coun- 
 try; and with great simplicity and humility of mind, did hon- 
 estly and openly acknowledge our outgoings, and take con- 
 demnation and shame to ourselves." " Thus, in the motion of 
 life, were the healing waters stirred, and many, through the 
 
560 INCIDENTS CONCERNING THE 
 
 virtuous power thereof, were restored to soundness; and in- 
 deed not many were lost. And though most of those who 
 thus returned, were such, as with myself, had before renounced 
 the error and forsaken the practice; yet did we sensibly find, 
 that forsaking without confessing (in case of public scandal), 
 was not sufficient; but that an open acknowledgment (of open 
 offences) as well as forsaking them, was necessary to the ob- 
 taining complete remission." 
 
 In the latter part of the seventeenth century, Friends in 
 Pennsylvania were much troubled by the course pursued by 
 George Keith. He was a man of considerable abilities and 
 learning, and in his native country, Scotland, had preached, 
 written and suffered imprisonment and hardships for the prin- 
 ciples of Friends. He removed to Pennsylvania in 1689, and 
 was appointed teacher to a school set up by Friends. 
 
 With a high opinion of his own intellect and attainments, 
 he became dissatisfied if his own ideas were not received by 
 his brethren, and soon began to manifest a contentious spirit. 
 Friends appear to have exercised much patient forbearance, 
 but George became more and more. violent and abusive until 
 finally the Monthly Meeting of Philadelphia proceeded to dis- 
 own him, and George Keith set up a separate meeting. 
 
 Thomas Wilson, in 1692, visited Pennsylvania and had sev- 
 eral meetings with George Keith and his party. He told them 
 that they were gone from the Lord in an airy flourish, and the 
 wit of man, and had set up a separate meeting, but in a little 
 time the sun of righteousness would shine among them, and 
 drive away the misty doctrines of men, and that they would 
 dwindle and die away, and come to nothing, except" such as 
 were most honest, who should return to Truth and Friends. 
 
 In 1694 George Keith went over to England to argue his 
 case before Friends there. He attended London Yearly Meet- 
 ing, which spent ten days in listening to the statements laid 
 before it, and in endeavoring to restore unity, and at last 
 
SOCIETY OF FRIENDS. 561 
 
 came to the judgment that George Keith was responsible for 
 the separation, and that he had done ill in printing and pub- 
 lishing those differences as he had done. His rude and pas- 
 sionate behavior prevented his gaining many adherents. He 
 refused to take the advice of the Yearly Meeting, but con- 
 tinued printing unsavory statements. In 1695, his case was 
 again considered and the Yearly Meeting adopted a testimony 
 against him, in which they say that he had " Separated himself 
 from the holy fellowship of the church of Christ," and " ought 
 not to be owned and received as one of us." 
 
 He set up a separate meeting, which continued for a few 
 years. But confusion soon began to prevail among his fol- 
 lowers. Some of them in Pennsylvania became reconciled to 
 Friends, others joined in membership with other societies. In 
 the Epistle from Philadelphia to London Yearly Meeting in 
 1697, they say: " Our exercises with the separatists is much 
 over here." Keith himself became an Episcopalian, and was 
 sent over to America by his bishop about the year 1702, in 
 the hope that he might win over to that sect, some of his for- 
 mer associates. He appears to have spent his time princi- 
 pally in New England, where he met with John Richardson, 
 then on a religious visit to Friends in America. John had 
 gone to Lynn to attend the Monthly Meeting there, and the 
 evening before it was held, George Keith came to the house 
 where he was staying, and began railing against Friends, and 
 said they pretended to be against all persecution, but they 
 were not clear, for the Quakers in Pennsylvania and New Jer- 
 sey had persecuted him, and would have hanged him, but there 
 was some alteration in the government. John replied: 
 
 "George this is not true." I then demanded of him. What 
 
 way our Friends proceeded against him, and what measures 
 
 they took, as he would insinuate, to bring him to the gallows. 
 
 But fear began to surprise the hypocrite, and he would not 
 
 36 
 
562 INCIDENTS CONCERNING THE 
 
 meddle in the least ydth. the particulars. I then showed the 
 people the falsity of his charge, and the wickedness of his 
 spirit, and the peaceableness of Friends' behavior towards 
 him. 
 
 At meeting the next day, George stood up to tell us that he 
 was come in the queen's name, to gather Quakers from Quaker- 
 ism to the good old mother church, the church of England, as he 
 called it, and that he could prove out of our own books, that 
 we held errors, heresies, damnable doctrines and blasphemies. 
 I stood up and signified to the people what manner of man 
 George Keith was, that he had been publicly disowned and tes- 
 tified against by us. After a time it pleased the Lord to open 
 my mouth, beginning with the words: "In that way you call 
 heresy, do we worship the God of our fathers, believing all 
 things that are written concerning Jesus Christ, both as to 
 his Godhead and manhood, etc. The people appeared very at- 
 tentive, for the Lord's heavenly, baptizing power was amongst 
 us that day." After John Richardson had ended, George began 
 to exhibit his charges against Friends, and said he could prove 
 them out of our Friends' books. He was now crowded up into 
 the gallery between me and the rail, with a paper in his hand; 
 and I standing over and being taller, could see his quotations 
 and his paraphrases upon them, on which I told him loudly, 
 that all the meeting might hear, That he offered violence to 
 that sense and understanding which God had given him, and 
 that he knew in his conscience we were not that people, 
 neither were our Friends' "writings either damnable or blas- 
 phemous, as he through envy endeavored to make the world 
 believe, and that he would not have peace in so doing, but 
 trouble from the Lord in his conscience. I spoke in the Lord's 
 dreadful power, and George trembled so much as I seldom ever 
 saw any man do. I pitied him in my heart, yet as Moses said 
 once concerning Israel, I felt the wrath of the Lord go forth 
 against him. George said. Do not judge me. I replied, the 
 Lord .judges, and all who are truly one in spirit with the Lord, 
 cannot but judge thee. So he gave over, and it appearing a 
 suitable time to break up the meeting. Friends parted in great 
 love, tenderness and brokenness of heart. 
 
 George Keith remained in America about a year, but not 
 
SOCIETY OP FRIENDS. 563 
 
 meeting with much success he returned to England, when he 
 obtained a benefice in Sussex. Here he got into dispute with 
 his parishioners, being very exacting in the collection of tithes. 
 There is some reason to hope that he was re-visited by the 
 long-suffering grace of God, for about the year 1714, as he 
 lay on his death-bed, he said to one who visited him, that " He 
 did believe if God had taken him out the world when he went 
 among the Quakers and in that profession, it had been well 
 with him." 
 
 We have spoken elsewhere of the small secessions from the 
 Society of Friends which arose out of the milita,ry excitement 
 which prevailed in this country at the time of the Revolu- 
 tionary war. About the commencement of the present cen- 
 tury a few members in Ireland left the Society; the ground of 
 this separation was doctrinal. Hannah Barnard of New York, 
 being then in Great Britain on a religious visit appears to 
 have joined in feeling with these unsettled people. Henry 
 Hull, who had travelled with her in America, says that she 
 evinced much love and zeal for the cause of religion, but after- 
 wards imbibed and promulgated " Principles inconsistent with 
 what she had once so zealously propagated, denying the literal 
 accuracy of some parts of the Holy Scriptures, and rejecting 
 the doctrines of the Divinity and atonement of our Lord and 
 Saviour Jesus Christ, for which she was disowned from So- 
 ciety." 
 
 Some years after this fresh troubles arose in America spring- 
 ing from the preaching of similar doctrines by Elias Hicks and 
 others, which led to the withdrawal, about the year 1827, from 
 communion with their former brethren, of many thousands of 
 persons in Pennsylvania, New York, Ohio, Maryland and other 
 States, and occasioned great distress to many who were con- 
 cerned to uphold our original principles. This breach has 
 
564 INCIDENTS CONCERNING THE 
 
 never been healed, but the two bodies, each claiming the name 
 of Friends, have continued to exist side by side. 
 
 CHAPTER XVII. 
 
 PRAYER, MEETINGS, ETC. 
 
 The late John Barclay says the essence of true prayer is a 
 reverential breathing unto the Lord, and a longing of the soul 
 after those things that we need; and he thus relates his own 
 experience: 
 
 I remember that after I refrained from repeating those forms 
 of prayer, which were taught me in my childhood, I was much 
 in the habit of kneeling down and repeating extempore pray- 
 ers, by dint of my natural abilities; this I did for some little 
 time with great fervor of youth and eloquence, even sometimes 
 aloud, both morning and evening, until the Lord opened my 
 eyes in this respect, and gave me clearly to see that these at- 
 tempts, in my own will, way and time, were but sparks kindled 
 about me, and which availed nothing with Him whose own sac- 
 riiices (of his own preparing and kindling) were alone accept- 
 able. Thus in obedience I was made willing to be silent and 
 to seek the Lord, who is nigh at hand, and dwells in the hearts 
 of his people, and is not far from any one of us, if we look for 
 and unto Him. This silence of all the creaturely reasoning 
 powers was very hard to something in me, which would be 
 judging and questioning — very unmeaning did it appear; yet 
 durst I not forbear to meet with my Lord and Master, or to 
 strive to meet with him, day by day, and oftener than the day; 
 and frequently crying, in the depth and sincerity of my heart, 
 unto Him, that He would be pleased to show me the way to call 
 upon Him aright, and what to pray for. I was often in tears, and 
 lay down my head in grief upon my pillow, fearing I should nev- 
 er be made sensible of true prayer, and partake of the privilege 
 of " praying always." The Lord did not long leave me with- 
 
SOCIETY OF FRIENDS. 565 
 
 out his blessing, his blessed countenance and presence and 
 comfort; no — He showered, at times, of his merciful goodness 
 into my poor heart, and kindled such love towards himself, 
 such earnest breathings after the further arising, the glorious 
 spreading and increasing exaltation of his name and power and 
 truth, as enabled me truly to praise and bless his holy name, 
 engaged me still more to cleave unto, obey and follow Him in 
 whatsoever He might require. 
 
 His experience was similar to that of Isaac Penington, as 
 recorded in one of his letters: 
 
 Because my not praying in niy family, according to the cus- 
 tom of professors, seemed to be such a great stumbling-block 
 to thee, it sprang up in my heart to render thee this account 
 thereof. 
 
 I did formerly apply myself to pray to the Lord, morning 
 and evening (besides other times), believing in my heart that 
 it was the will of the Lord that I should so do. And this was 
 my condition then: Sometimes I felt the living spring open, 
 and the true child breathe towards the Father; at other times 
 I felt a deadness, a dryness, a barrenness, and only a speaking 
 and striving of the natural part, which I, even then, felt was 
 not acceptable to the Lord, nor did profit my soul; but, appre- 
 hending it to be a duty, I durst not but apply myself thereto. 
 
 Since that time — since the Lord hath again been pleased to 
 raise up what He had formerly begotten in me, and began to 
 feed it by the pure giving forth of that breath of life which 
 begat it (which is the bread that comes down from heaven daily 
 to it, as the Lord pleaseth freely to dispense it), the Lord hath 
 shown me that prayer is his gift to the child which He begets, 
 and that it stands not in the will, or time, or understanding, 
 or aifectionate part of the creature, but in his own begetting, 
 which He first breathes upon, and then it breathes again tow- 
 ards Him; and that He worketh this at his own pleasure, and 
 no time can be set Him when He shall breathe or when He 
 shall not breathe; and that when He breathes, then is the 
 time of prayer, then is the time of moving towards Him, and 
 following Him who draws. So that, all my times, and all my 
 
566 INCIDENTS CONCERNING THE 
 
 duties, and all my graces, and all my hopes, and all my re- 
 freshments, and all my ordinances are in his hand, who is the 
 spring of my life, and conveys, preserves and increases life of 
 his own good pleasure. 
 
 I freely confess, all my religion stands in waiting on the 
 Lord, for the riches of his Spirit, and in returning back to the 
 Lord (by his own Spirit, and in the virtue of his own life) that 
 which He pleaseth to bestow on me. And I have no faith, no 
 love, no hope, no peace, no joy, no ability to any thing, no re- 
 freshment in any thing, but as I find his living breath begin- 
 ning, his living breath continuing, his living breath answering 
 and performing what it calls for. So that I am become ex- 
 ceeding poor and miserable, save in what the Lord pleaseth to 
 be to me by his own free grace, and for his own name's sake, 
 and in rich mercy. 
 
 James Backhouse records, in his Memoirs, an incident which 
 shows his views in regard to prayer: 
 
 The evening was spent pleasantly in the family of a pious 
 settler. After the reading of the Scriptures, a long silence 
 ensued, which was concluded by my stating to the company 
 that I did not apprehend it was my place, at that time, to ex- 
 press anything in the way of exhortation or prayer. On my 
 doing this, the master of the house knelt down with his fami- 
 ly, and uttered some petitions. We thought it our place, on 
 this occasion, to keep our seats, and thus to bear a testimony 
 against that disposition which determines, on such occasions, 
 to utter something in the way of prayer; and which has, by 
 this means, a strong tendency to draw the mind away from 
 inward prayer, and to cherish a feeling as if prayer must ne- 
 cessarily be vocal, and might be performed by proxy. We af- 
 terwards had some satisfactory conversation on this subject, 
 and on the advantage of cultivating, in silence, an individual 
 inward exercise, and of not engaging in vocal prayer, except 
 when the mind is brought under the feeling of duty in the 
 matter. 
 
 When Jacob Lindley and other Friends were attending an 
 
SOCIETY OF FRIENDS. 567 
 
 Indian treaty, they met with an instance which illustrated the 
 uselessness of merely formal prayers. 
 
 Among the officers of the army was one much addicted to 
 profane swearing, and who was living a licentious life. The 
 Friends, in the freedom of the Truth, told him of his sins; 
 pointed out to him his degraded course of life, aiid the danger 
 he stood in of eternal punishment. He said, in reply, that he 
 thought no harm would ensue to him for his conduct, for though 
 they might " think it very strange, he never lay down, drunk 
 or sober, without saying his prayers." 
 
 Our blessed Saviour had occasion to query, when personally 
 upon earth: "Why call ye me Lord! Lord! and do not the 
 things which I say? " Such language might be addressed to 
 many other professing Christians as well as to the poor, drunk- 
 en, swearing, licentious, prayer-repeating officer mentioned 
 above. Little good will it do for us to acknowledge our sins 
 in word, and ask daily forgiveness for our trespasses, if we 
 continue in them. " Not every one that sayeth unto me, Lord! 
 Lord! shall enter the kingdom, but he that doeth the will of 
 my Father which is in heaven." 
 
 WORSHIP. 
 
 James Backhouse, says: In the evening we had a long con- 
 versation with a person of religious character, who admits 
 that silent retirement in private is a state most favorable to 
 devotion, but he does not seem to be able to enter into the 
 views of Friends in regard to public worship, at least as re- 
 spects the silent part of it, and he cannot understand why 
 meetings should sometimes be held wholly in silence. I believe 
 these things are a mystery to many other good men; and un- 
 less the Lord open their understandings to see the advantage 
 of this united retirement of soul before Him, I have no ex- 
 pectation that they will understand it by argument. Never- 
 theless, the matter is so plain to those who have felt the bene- 
 fit of this mode of worship, that we rarely find they can be 
 
568 INCIDENTS CONCERNING THE 
 
 satisfied with any other. In dwelling under the baptissing in- 
 fluence of the Holy Spirit, in reverent stillness before the 
 Lord, a sense is given us of our unworthiness, also of accept- 
 ance in the Beloved who died for us; we feel that we become 
 his adopted members, and are bowed in a reverent fear before 
 Him; so that we are brought to watch and wait before the 
 Lord, in meetings and out of them, and to revert to this state 
 of expectation from Him alone, whenever we find ourselves 
 carried away from a sense of his presence being with us. 
 
 From Samuel Fothergill's sermon, delivered at Leeds, 1760: 
 It is a communion in spirit, wherein the sanctified soul ap- 
 proaches the Author of spirits with a sacrifice in spirit, when 
 the sacrifice of words shall fail. For there is a communion 
 which language cannot express! A worship that wants not 
 the aid of words, nor is to be defined by a harmony of sounds, 
 in which we approach the sacred Author of unutterable love. 
 
 When there was "silence in heaven for the space of half 
 an hour," when the vocal tribute of " holy, holy, holy," and 
 the hallelujahs of sanctified spirits in endless felicity were 
 suspended, their worship continued in awful, holy, solemn, in- 
 conceivable silence; it was a rapturous adoration, too copious 
 for language to express! a cloud of incense before the throne 
 of immaculate purity and love; may our minds be gathered to 
 it, let our profession to religion be what it may; and may we 
 experience this Divine communion of saints, and deeply ponder 
 God's unbounded love in solemn silence. 
 
 Thus writes Robert Barclay: As there can be nothing more 
 opposite to the natural will and wisdom of man than this silent 
 waiting upon God, so neither can it be obtained nor rightly 
 comprehended by man, but as he layeth down his own wisdom 
 and will, so as to be content to be thoroughly subject to God. 
 And therefore it was not preached nor can be so practised, 
 but by such as find no outward ceremony — no observations — 
 no words — ^yea, not the best and purest words, even the words 
 of scripture, are able to satisfy their weary and afflicted souls; 
 because where all this may be, the life, power, and virtue which 
 make such things effectual, may be wanting. Such I say were 
 necessitated to cease from all externals, and to be silent be- 
 
SOCIETY OP FRIENDS. 569 
 
 fore the Lord; and being directed in that inward principle of 
 light and life in themselves, as the most excellent teacher 
 which can never be removed into a corner, came thereby to 
 be taught to wait upon God in the measure of life and grace 
 received from Him, and to cease from their own forward words 
 and actings, in the natural willing and comprehension, and 
 feel after this inward seed of life; that as it moveth they may 
 move with it, and be actuated by its power and influence, 
 whether to preach, pray, or sing. And so from this principle 
 of man's being silent and not acting in the things of God in 
 himself, until thus actuated by God's light and grace in the 
 heart, did naturally spring that manner of sitting silent to- 
 gether, and waiting together upon the Lord. For many thus 
 principled, meeting together in the pure fear of the Lord, did 
 not apply themselves presently to speak, sing, pray, etc., be- 
 ing afraid to be found acting f orwardly in their own wills, but 
 each made it their own work to retire inwardly to the measure 
 of grace in themselves, not being only silent as to words, but 
 even abstaining from all their own thoughts, imaginations, 
 and desires; so watching in a holy dependence on the Lord, 
 and meeting together not only outwardly in one place, but 
 thus inwardly in one spirit, and in the one name of Jesus, 
 which is his power and virtue, they come thereby to enjoy and 
 feel the arisings of this life, which, as it prevails in each par- 
 ticular, becomes as a flood of refreshment, and overspreads the 
 whole meeting. 
 
 It is a current opinion among some that silent meetings did 
 not much prevail in the early period of the Society, but its 
 records show that they did often exist. Richard Davies, in 
 1657, mentions one in which he says: "Though it was silent 
 from words, yet the Word of the Lord God was amongst us; 
 it was as a hammer and a fire; it was sharper than a two- 
 edged sword; it pierced through our inward parts; it melted 
 and brought us unto tears, that there was scarcely a dry eye 
 amongst us: the Lord's blessed power overshadowed our meet- 
 ing, and I could have said that God alon^ was Master of that 
 assembly." 
 
 When Joseph Oxley settled in the country, he says: Af- 
 ter a time, 1 got my little shop furnished, and myself agree- 
 
570 INCIDENTS CONCERNING THE 
 
 ably settled. I had now to consult with my grandmother how 
 I should conduct myself during the time of our week-day meet- 
 ings, my shop standing by itself; without hesitation, she soon 
 advised me what I should do, and that was, when meeting day 
 came, to shut up my shop, " for," says she: " thy grandfather 
 and I did so, and when we returned from meeting, generally 
 found many customers waiting for us," and believed they never 
 were sufferers by shutting up their shop for the sake of going 
 to a religious meeting. I immediately joined in with my grand- 
 mother's advice, being of the same judgment, and sweet, com- 
 fortable, edifying meetings we had, such as I trust will make 
 long and lasting impressions on my mind. 
 
 In the Journal of Christopher Story, it is related that: Some 
 years after our convincement, being met in the house of Chris- 
 topher Taylor to wait upon the Lord, his power and presence 
 in a wonderful manner overshadowed us in our sitting together; 
 and there was much brokenness and tenderness on the spirits 
 of Friends, which spread over the whole meeting except three 
 or four persons who sat dry, and they proved not well. I 
 being near the door, saw many in the room filled before the 
 power of the Lord reached me; yet the Lord, in his free love 
 and mercy, was pleased to give me such a share among my 
 brethren, that my heart is always glad when I remember that 
 season of God's love, though now upwards of twenty years 
 ago. And though we were at times plentifully fed with that 
 bread which came down from heaven, and sat together at the 
 Lord's table, where the wing of his power was known to over- 
 shadow us; yet at other times the Lord tried us with want; 
 and at a certain time it entered my mind as a weighty con- 
 sideration why it should be thus, we being the same people, 
 and sometimes had very good and comfortable meetings, and 
 were sometimes very dry and barren in our meeting together. 
 As I was thus concerned in my mind, it opened to me that 
 there should be seed time and harvest, summer and winter, 
 unto the end of the world. So I saw clearly there were times 
 to abound and times tp suffer want; and I desired to rest satis- 
 fied in the will of God. 
 
 William Penn has left an interesting account of a visit, which 
 he in company with some other Friends paid to princess Eliza- 
 
SOCIETY OP FRIENDS. 571 
 
 beth of Herwerden. She was a religiously minded woman and 
 received these ministers of the Gospel with great cordiality. 
 The visitors were welcomed by the princess and her friend 
 the day after their arrival, and were invited to dine with them. 
 They held a religious meeting together, which was so satis- 
 factory that the princess desired another might be appointed, 
 at which several persons were present. William Penn thus 
 speaks of it: 
 
 The eternal Word showed itself as a hammer this day; yea, 
 sharper than a two-edged sword, dividing asunder between the 
 soul and the spirit, between the joints and the marrow. Let 
 my right hand forget its cunning, and my tongue cleave to 
 the roof of my mouth, when I shall forget the loving-kindness 
 of the Lord, and the sure mercies of our God, to us that day. 
 
 The following day they paid two visits at this little court; 
 and the day after, which was the first day of the week, they 
 held a meeting there, appointed by the direction of the prin- 
 cess; at which several persons were present, besides those of 
 her household. Among other things, Penn says of this meet- 
 ing: " The quickening power and life of Jesus wrought and 
 reached them; and virtue from Him in whom dwelleth the 
 Godhead bodily went forth." After this meeting, which held 
 till late in the evening, the visitors took their leave, but not 
 before they had been witnesses of the tender disposition of 
 mind of the princess; who, attempting to set forth her sense 
 of the power and presence of God prevalent among them, 
 could not proceed, but turned herself to the window, and said: 
 " My heart is full, I cannot speak to you." 
 
 On the twenty-fifth of Tenth Month, 1834, G. W. Walker 
 and I [James Backhouse] went again to New Norfolk [Van 
 Diemen's Land], where on the following day we held two meet- 
 ings. In the one of them, a man who is attached to the prin- 
 ciples of Friends, reproved some persons for whispering; and 
 afterwards remarked, that our sitting in silence might appear 
 
572 INCIDENTS CONCERNING THE 
 
 strange to some, who had not considered the matter, but that, 
 for his own part, he could bear testimony to the benefit of the 
 practice; that before leaving England he had for some time • 
 attended a little meeting of Friends, in which, often, not a 
 word was spoken; that when these meetings had been held in 
 silence, he had been more edified, and his mind was turned to 
 the light of Christ, than ever he had been under the most 
 learned, studied discourses; and that he was convinced others 
 would also be thus edified, even in silence, if their minds were 
 turned to the inward manifestations of that light, which is 
 given us, through Jesus Christ. 
 
 Joshua Evans found his mind engaged to draw the attention 
 of Friends to the class of bees called drones, who did not work 
 for themselves, but loved to live on the labors of others. He 
 exhorted them when they went to meeting to labor industri- 
 ously in spirit, that they might know the Lord himself to feed 
 them, and not to spend their time in looking to the servants, 
 and depending on them for spiritual instruction. The servants 
 can give only as it is furnished them, but those who are in- 
 dustrious in waiting on the Lord renew their spiritual strength 
 whether there be any vocal utterance in the meeting or not. 
 
 John Parrett, was a resident of Birmingham, England, and 
 died in the year 1840. He had for many years been connected 
 with the Methodists; but not feeling satisfied either vdth his 
 own spiritual attainments, or with the people with whom he 
 was connected, he attended an afternoon meeting of Friends 
 in Birmingham. The meeting held somewhat longer than usual 
 and was silent, but was favored with a sensible experience of 
 the Divine overshadowing. At its close, John Parrett ap- 
 proached the writer of this article, with the query: " Do you 
 not think, if these people had been waiting on the Lord, as 
 they profess to do, that some one would have had something to 
 say all this time?" The answer to this query was: That it was 
 probable that if all had been sufficiently engaged, there might 
 
SOCIETY OF FRIENDS. 573 
 
 have been some testimony; but it seemed that he knew not 
 that Friends believed they could hear Christ by his spirit in 
 their own hearts, without a preacher. After a pause, he said 
 he believed they might, and expressed his desire to know more 
 about the belief of Friends.. When he became acquainted with 
 the principles they held as to worship and ministry, and their 
 doctrine, that the true ministers of the Gospel should speak 
 only as they were moved of the Lord, and deliver only that 
 which had been immediately revealed to them, he was con- 
 cerned to visit several noted preachers among the Methodists, 
 to enquire of them concerning their ministry. His first visit 
 was to a very conspicuous and zealous man; who went out af- 
 terwards as a missionary to New Zealand, and was lost by the 
 upsetting of a boat, while passing between the islands. John 
 Parrett conversed with this preacher, saying he had been wit- 
 ness to his zeal and animation, and desired to know whether 
 what he delivered to the people, was received by immediate 
 revelation from the Lord. The preacher replied, it was not; 
 but that the Scriptures were a mine, and he went. to them and 
 dug; but perceiving the importance of the query, he declined 
 any further answer. From another who had been very suc- 
 cessful, he- received a similar reply to his question, with the 
 addition, that he found it written in the Scriptures of Truth: 
 "Go ye into all the world and preach the Gospel to every 
 creature." This he said with very marked emphasis; but when 
 asked whether he considered those words a standing commis- 
 sion to all who read them, after a considerable pause he re- 
 plied, they were written to characters, and if he was one of 
 those characters, they were written to him; adding, he must 
 decline any further conversation, or he could not preach that 
 evening. He then visited one who professed to live in a sanc- 
 tified state, and asked him whether he believed in the imme- 
 diate direction of the Holy Spirit? He replied, that some old 
 
574 INCIDENTS CONCERNING THE 
 
 people amongst them had thought they had come to such a 
 state; but added, we consider such childish. 
 
 MEETINGS. 
 
 James Gough was a minister in the Society of Friends, re- 
 siding in Ireland, in the last century. An instructive account 
 of him is to be found in the ninth volume of Friends' Library. 
 The following extract therefrom seems interesting and instruc- 
 tive: 
 
 From Dublin I proceeded towards Limerick, by Mountme- 
 lick, Mountrath, and Kilconnermore, where John Ashton was 
 then living; a valuable, good man, little inferior to most I have 
 known, in my estimation. Although not eminent for great or 
 shining parts, yet he was a shining light in the county where 
 he resided, in love and good works; a man of great humility 
 and fervor of soul for the promotion of piety; much beloved 
 and esteemed of his neighbors and friends. 
 
 When I came to the good old man's house, being now near 
 eighty years of age, he was very much indisposed; and, it be- 
 ing about the middle of the Eighth Month (old style), or Oc- 
 tober, and the Friends in that part being late with some part 
 of their harvest, he proposed, notwithstanding his infirmity, 
 to accompany me to Limerick, a great day's journey for him 
 when he was well, as the roads were then; and his relations 
 apprehending it too hazardous for him to undertake under his 
 present indisposition, endeavored to dissuade him from it, 
 which made me desirous that he might not suffer in his health 
 or meet with any dissatisfaction of mind. 
 
 It proved a fine day; he grew much better, and his conver- 
 sation was very edifjring. Our friends at Limerick rejoiced 
 greatly to see him, being the last time of his being there. 
 Next day being First-day, we had two comfortable meetings 
 there. 
 
 On Second-day morning, at parting, he told me he was well 
 paid for coming. He was well and hearty the winter follow- 
 ing, and the next spring set forward towards the half-year's 
 meeting at Dublin; but having reached Birr, he found himself 
 unable to go further, returned home, and, after a short illness. 
 
SOCIETY OP FRIENDS. 575 
 
 departed this life, leaving behind him a general testimony all 
 round the country on his behalf, as one who had eminently 
 served God, loved mankind, and was greatly beloved by almost 
 every one who knew him. 
 
 He and his wife were both convinced at one meeting at Birr, 
 through the powerful ministry of that able and eminent min- 
 ister of the Gospel, Thomas Wilson. Coming out of that meet- 
 ing, they said to each other the way of everlasting happiness 
 had been clearly laid down before them, and they were resolv- 
 ed to walk in it, come life or come death. 
 
 Not long after, John was thrown into prison for his Chris- 
 tian testimony against the oppressive and anti-Christian yoke 
 of tithes. Being used to work without doors, he was at a loss 
 how to employ his time, but soon learned to make gartering 
 and laces. 
 
 When at liberty, he, with his wife, constantly, twice a week, 
 attended the meeting at Birr, generally walking on foot thither, 
 being about seven English miles, and a very bad road, wading 
 through a river in the way, both going and returning. In 
 winter, in crossing this river, they sometimes had the ice to 
 break, and John said he had wept to see the blood on his wife's 
 legs in coming through it. In those days Truth was precious 
 to its professors, who also possessed it, and no difficulties or 
 dangers could prevent them from getting to their religious 
 meetings to enjoy the renewings of Divine love and life with 
 their brethren. 
 
 This good man also took great pains to get travelling Friends 
 to appoint meetings at his house, and then to acquaint people 
 thereof, several miles round, travelling for that purpose by 
 night as well as by day, in the winter season and in severe 
 weather, and underwent much reproach for this labor and dili- 
 gence. Yet he was blest in it, both inwardly and outwardly; 
 many came to the meetings at his house, several were con- 
 vinced of the Truth, and in process of time a meeting was set- 
 tled there, and grew larger than that of Birr, out of which it 
 had sprung 
 
 At the time of his joining our Society he was in low cir- 
 cumstances; but through industry and the blessing of heaven 
 he grew rich, and did abundance of good, being singularly 
 hospitable, liberal and charitable. 
 
576 INCIDENTS CONCERNING THE 
 
 At the above said meeting at Birr, through the ministry of 
 Thomas Wilson, there was also convinced his wife's daughter, 
 Mary, the wife of James Sheppard. This was a great morti- 
 fication to her husband, who tried various means to reclaim 
 her. At length, a noted preacher being to preach at the wor- 
 ship-house he frequented, he proposed to his wife that, if she 
 would go with him to hear him, he would go with her next 
 Sunday (as he called it) to the meeting at Birr, to which pro- 
 posal she assented. She went accordingly, and heard fine words 
 and eloquence; but that was not what her soul wanted. 
 
 Next First-day, pursuant to his engagement, he went with 
 her to Birr. It proved to be a silent meeting there; yet, 
 through the revferent attendance of the souls of those present 
 upon Christ, the best Minister, they were favored together 
 with his life-giving presence, with the sense of which the said 
 James was reached and tendered into contrition, in the sight 
 of the self-denjring path cast up to peace with God. Here- 
 upon, what he little expected at his going to that meeting, he 
 immediately joined in society with Friends, and became a ser- 
 viceable man in his station. 
 
 A testimony of Stephen Grellet, recorded in 1805: 
 
 I have been very sensible, during these weeks past, that the 
 low state in which I find our Society, meeting after meeting, 
 is owing to their having departed from that retiredness of 
 spirit, and lowliness of mind, which characterized our former 
 Friends and the primitive Christians. They have retained, in- 
 deed, to a certain degree, the outward profession, but too few 
 continue in the life. What a neglect is mournfully prevailing 
 in many families to train them up in a religious life and con- 
 versation, consistently with our Christian profession; never- 
 theless, the Lord has a precious remnant preserved in almost 
 every place, to whom I feel nearly united. Through many bap- 
 tisms He has brought them and preserved them, and I have 
 faith to believe that, though this people may be chastened to 
 purify them, they will not be forsaken; and from among the 
 children — yea, from generations yet unborn — will arise such 
 as will magnify the name of the Lord, their Redeemer. 
 
SOCIETY OP FRIENDS. 577 
 
 SCRIPTURES, 
 
 Isaac Penington says: We do, indeed, really, heartily, sing- 
 ly, as in God's sight, own the Scriptures — the Scriptures writ- 
 tenby the prophets and holy men of God, under the law — the 
 Scriptures written by the evangelists and apostles in the time 
 of the Gospel — and we read them with delight and joy, and 
 would draw no man from a right reading of them, to the bene- 
 fit of his soul, but only from giving their own judgment on 
 them, without the Spirit of God, lest in so doing they wrest 
 them to their own destruction. This is that which the Lord hath 
 drawn us from, and which we know it would also be profita- 
 ble to others to be drawn from too; to wit: from imagining 
 and guessing the meaning of the Scriptures, and interpreting 
 them without the opening of that Spirit from which they were 
 given forth; for they who do so feed that part with a gather- 
 ed knowledge, which should be famished, die and perish, that 
 another thing might come to live in them and they in it. 
 
 George Whitehead says: I always had a love to the Bible 
 and to reading therein, from my childhood, yet did not truly 
 understand nor experience those doctrines essential to salva- 
 tion, nor the new covenant dispensation, until my mind was 
 turned to the light of Christ, the living, eternal Word, the en- 
 trance whereof giveth light and understanding to the simple. 
 Yet I do confess it was some advantage to me frequently to 
 read the Holy Scriptures, when I was ignorant, and did not un- 
 derstand the great and essential things therein testified of. 
 For when the Lord had, livingly, in some measure opened my 
 understanding in the Holy Scriptures, by my often reading the 
 same before, having the better remembrance thereof, it was 
 a help and advantage to my secret meditations when a lively 
 sense and comfort of the Scriptures was, in measure, given 
 me by the Spirit, and thereby I was the more induced to the 
 serious reading and consideration of what I read in the Holy 
 Scriptures, and the comfort thereof made known by the Holy 
 Spirit enlightening the understanding. It is through faith 
 which is in Christ that the Holy Scriptures are said to make 
 the man of God mse unto salvation, and profitable to him for 
 37 
 
578 INCIDENTS CONCERNING THE 
 
 doctrine, reproof, admonition and instruction in righteousness, 
 that he may be perfect and thoroughly furnished in every good 
 word and work. Doubtless Paul esteemed Timothy's know- 
 ing the Holy Scriptures from a child to be some advantage and 
 help to him, but it was principally through faith, which is in 
 Christ Jesus. 
 
 These things considered, I would not have Christian parents 
 remiss in educating and Sausing their children to read the Holy 
 Scriptures, but to induce them both to learn and frequently to 
 read therein. It may be of real advantage, and profitable to 
 them, when they come to have their understandings enlight- 
 ened, and to know the Truth as it is in Christ Jesus. I have 
 sometimes observed children, in reading the Bible, have been 
 affected with the good things they have read, from a secret be- 
 lief of them, which hath had such impression that they have 
 been induced to a more serious consideration thereof, when 
 the Lord has opened their understandings, in some measure, 
 by the light of his grace in them.* 
 
 By what I have here declared in commendation of Holy 
 Scripture, and the advantage thereof, I would not be under- 
 stood to limit the gift of the Spirit of God, or ministry there- 
 of, or any of his Divine graces, from the illiterate, the un- 
 learned, or from persons of little education — as ploughmen, 
 herdsmen, shepherds, fishermen, etc. For God hath given of 
 his good Spirit and spiritual gifts to such, and hath promised 
 "to pour out of his Spirit upon all flesh; and that sons and 
 daughters should prophesy." . And Moses said: "Would God 
 that all the Lord's people were prophets, and that He would 
 put his Spirit upon them." Among whom both men and wo- 
 men, learned and unlearned, are included. 
 
 When Samuel Bownas was travelling in New England, he 
 had an appointed meeting at Newbury, of which he says: 
 
 The priest came, and did all he could to hinder the people 
 from coming in, and made a great noise concerning the danger 
 of our principles and doctrines. I endeavored to press him to 
 show wherein, but he evaded that as much as he could, and 
 charged in general. Being closely pressed, at last he pitched 
 upon our denying the Scriptures, baptism and the supper, and 
 
SOCIETY OF FRIENDS. 579 
 
 the resurrection of the body. I bid him hold, and first prove 
 that we denied the Scriptures, and so the rest in order, as they 
 came in course. I asserted that we owned the Scripture, and 
 he said we did not; I demanded proof of him, otherwise he 
 must be concluded a false accuser. He went about it, but 
 could make nothing of it. When he had said what he could, 
 I told him his accusation relating to the Scriptures must be 
 false, for it was publicly known that, both in our preaching, 
 and also in our writings, frequent recourse was had to the text 
 to prove our doctrine, and this must be a plain demonstration 
 and proof that we owned the Scriptures. The people allowed 
 this to be right; and he, coming off so lame at first, would pro- 
 ceed no further in that public manner, but would have me go 
 to his house and talk these matters over in his closet. I told 
 •him his meeting-house was more proper for such a conference 
 than his closet, and there I would meet him when he pleased. 
 I had heard he treated the doctrines held by us very unhand- 
 somely in his pulpit, where he knew none dared to oppose him; 
 and if he would clear these things up, I should be pleased with 
 an opportunity to hear him do it in as public a way as he had 
 defamed us, either to make proof of his charges or retract 
 them; but he would not permit any such thing. 
 
 The controversies into which Friends were sometimes drawn 
 in defence of their doctrines, are often instructive reading at 
 this day; clearly showing the views they held, and giving strong 
 arguments in support of them. Samuel Bownas describes an 
 interview between himself and some other Friends at Jedburgh 
 and some of the people in that neighborhood, who called upon 
 them at the inn where Friends were tarrying: 
 
 The conversation was chiefly religious, and one of the first 
 topics discussed was the rule of faith and practice, Samuel 
 Robinson managing the argumtot on behalf of Friends. After 
 they had proceeded for some time, Samuel Bownas desired lib- 
 erty to ask a few questions, which was promptly granted. He 
 says: " I began to state the difference between us thus: ' We 
 all agree that the Scriptures are a rule of faith and practice; 
 do we not? ' This was granted. ' The difference lies here, if 
 
580 INCIDENTS CONCERNING THE 
 
 I take it right: we say it is a rule; you say it is the only rule; 
 this is the point in dispute, is it not? ' This was likewise grant- 
 ed. Then I proceeded thus: 'Allowing what you say to be 
 true, it must be considered that all instrumental rules are 
 made, whether they relate to spiritual or temporal affairs, and 
 must be contrived and adapted to answer the end for which 
 they are made.' This was allowed also. ' And as the text is 
 a rule made, contrived and adapted for spiritual affairs, who 
 made it so, since the text could not make itself?' Here was 
 a long pause. At last one replied: 'Holy men writ as they 
 were moved by the Holy Ghost.' Here was a long pause again. 
 ' And,' said I, ' is this your mind? ' ' It is the plain words of 
 the text,' said another. ' Granting this, then it must, by your 
 concession, be allowed that the Spirit gave forth or made the 
 Scriptures, by the medium of holy men; therefore the Spirit* 
 gave forth the text; now judge you whether a rule made, or 
 the author who made that rule, be subordinate.' There was a 
 pause for a little while, and one of the company said: ' You 
 are done! you are done!' meaning they had lost the victory; 
 ' the Scriptures must be subordinate to the Spirit that gave 
 them forth.' I replied thus : ' We believe, concerning the text, 
 that it is a rule, and the best external rule we have: but that 
 the Spirit, which gave it us by the medium of holy men, is the 
 principal rule of faith and practice.' Thus this debate ended." 
 They then debated the subjects of water baptism, and tak- 
 ing the bread and wine, which held not long, Friends showing 
 that there was no Scriptural obligation in these ceremonies; 
 jbhat, at best, these were acknowledged to be only external 
 symbols, and that where the spiritual substance signified by 
 them was enjoyed, the type was unnecessary. Their visitors 
 soon gave up the point, and turned to Gospel ministry, saying 
 they knew how their preachers came by theirs, viz., by learn- 
 ing and the authority of the presbytery; but they wanted to 
 know how it was among Friencjs. Samuel Robinson reasoned 
 the matter with them for some time, and then observed that, 
 as he was not engaged in the ministry, he would refer them, 
 for further information, to his brethren, who were. A pretty 
 long silence ensued, and other subjects of discourse were in- 
 troduced, until S. Bownas says: " I could no longer withhold; " 
 
SOCIETY OP FRIENDS. 581 
 
 feeling a pressure on his spirit to open to them the nature and 
 manner of his call to that solemn work. He began with his 
 childhood, as follows, viz: 
 
 " My father was a cordwainer, who lived by his trade of 
 making shoes, and died before I was a month old, leaving my 
 mother a small patrimony of about four pounds a year to keep 
 herself, me and one son more, who was about seven years old 
 when my father died. My mother gave me a religious educa- 
 tion in this same way. When I was fit to go to school, I was 
 sent there until I was ten or eleven years old, and then was 
 taken from school and put to keep sheep, my earnings, though 
 very small, giving some assistance to my mother, who had 
 bound my brother an apprentice. I was kept close to attend 
 the flock when wanted, and afterwards put an apprentice to a 
 ■ blacksmith, still going to our own meetings, but did not un- 
 derstand the rudiments of the religion I was trained up in, but 
 was addicted to the pleasures of the times. When I went to 
 meeting, I knew not how to employ my thoughts; and often, 
 yea, very often, the greatest part of the meeting, for want of 
 a proper employment of thought, I spent in sleeping; for the 
 preaching, which was pretty much, I did not understand. Thus 
 two or three years of my apprenticeship I spent with very lit- 
 tle sense of God or rehgion." 
 
 He then related the manner of his awakening, his inward 
 exercises, the teachings of the Holy Spirit in his heart, his 
 call to the ministry by this Spirit, his obedience thereto, and 
 growth in his gift, the constraining power of the Almighty 
 leading him forth in the service of the Gospel in different 
 parts, the good order settled among Friends in liberating min- 
 isters to travel from home in that work; and producing his 
 certificates from his brethren at home, read them, all which 
 seemed greatly to the satisfaction of the visitors. The nar- 
 rative proceeds: 
 
 The night, by the time this was over, being far spent, it be- 
 ing some time past the middle, a reckoning was called, and 
 they would not allow us to pay any part thereof, but took leave 
 
582 INCIDENTS CONCERNING THE 
 
 of US with great affection; and the country gentleman, who 
 was assisting to our liberty, gave us a very kind invitation to 
 his house, which we received thankfully; but being engaged 
 in our minds for England, had not freedom to go with him; 
 so we parted in a very loving and friendly manner. 
 
 We being now left to ourselves, I had an opportunity to re- 
 flect on what had passed, and to examine my whole conduct 
 all that day; a practice I frequently used, after a more than 
 common day's service; and indeed after every opportunity of 
 an enlargement in my gift, by experience finding the best in- 
 structor in my own bosom, to show where I hit the matter or 
 missed it. In considering why I began so low as my father, 
 setting forth my manner of education and trade, which seem- 
 ed to have no relation to my call to the ministry, I saw the 
 reason thereof to be, that they might not think my ministry 
 to have, in the least, any dependence upon literature; a quali- 
 fication much depended on for the work of the ministry amongst 
 them, and some of them will not take any notice of any other 
 sort; if a man, for they will not admit a woman to have any 
 part in this work, be never so divinely fitted by the Spirit, yet 
 if he want human learning, it is all nothing with them. Thus 
 the wisdom of Truth, which I did not see so plainly at first, 
 appeared to mj understanding very clearly; and on a close 
 and narrow inspection into this day's work, I found inward 
 peace, a joy sprang in my heart that I could not set forth by 
 words. 
 
 I have been more particular in the relation of this day's 
 work than I otherwise should have been, as containing in it 
 such signal marks of Providence; first, that we should be de- 
 tained in hold, just till the people from the country were come 
 in; and then set at liberty to say what the Lord gave us. 
 And thirdly, that we had so seasonable an opportunity to ex- 
 plain our practice as to the ministry, the conduct of the So- 
 ciety towards them, and likewise the service of our Monthly 
 Meetings respecting the poor, marriages, admonishing offend- 
 ers, making up differences, granting of certificates to such as 
 saw cause to remove themselves from one Monthly Meeting 
 to another, as well as to ministers. Their showing so much 
 kindness, and raising no objection to anything said on these 
 
SOCIETY OF FRIENDS. 583 
 
 heads, plainly demonstrated their good liking and satisfaction 
 therewith. 
 
 When Joseph Glaister and Thomas Story were in Virginia, 
 in 1705, they were challenged to a dispute by a priest named 
 Monro. The first point was on waterrbaptism. The second 
 was on the possibility of being made free from sin in this life. 
 The third was, whether Christ ever gave power to his apostles 
 and ministers to force a maintenance. In treating the first 
 and second questions, Joseph was so enabled to uphold the 
 Truth, that Monro was foiled, and not willing to enter on the 
 third. He said: " Mr. Glaister, you are a much younger man 
 than I am, and stronger, and can hold an argument longer. 
 I confess you have a close way of reasoning, though I think 
 I have the truth on my side, but can hold out no longer." 
 Thomas Story says: "Being hot weather, and he, an elderly 
 man, grew so weary, weak and faint, that he could scarcely 
 be heard. 
 
 In a dispute which Thomas Story had with another priest a 
 few days after, the priest commenced with asserting, that the 
 Quakers never used the Lord's prayer in their meetings, al- 
 though Christ had commanded his disciples that they should 
 thus pray; and finished by saying, the Quakers are no Chris- 
 tians. Thomas, in reply, stated that although the words of 
 that prayer were not often repeated entire in our meetings, 
 yet they were frequently referred to, and explained, and that 
 they were sometimes repeated verbatim. The priest said: " I 
 never heard you, and who else here ever did." Several of the 
 audience said: " I have," " I have," and a lawyer said: " I have 
 heard Joseph Glaister now present, in particular, use it, and 
 others also." The priest then dropped the charge. 
 
 When Samuel Bownas was at Newbury, Massachusetts, he 
 says: 
 
584 INCIDENTS CONCERNING THE 
 
 A man who lived in that place, being newly convinced, was 
 very desirous of a meeting at his house, which I consented to; 
 and when the time came, his wife not being pleased that we 
 came to hold a meeting, would not permit us to enter the 
 house, but kept the doors locked against us, being, as was 
 said, advised to it by some of their teachers. I took a turn 
 round the house, and happened to have some conference with 
 her at the window, iirst assuring her, that we had no design 
 to put her husband to any charge, but only to let us have 
 house-room for about two hours to hold a meeting, adding, 
 that it illy became a wife to keep her husband out of his house 
 at such a time. By reasoning the case with her, after a little 
 while she opened the door, and would have us to go in, but I 
 had not freedom. 
 
 A place to hold the meeting was then got ready, being a 
 large building like a bam, and we sat down, being a few 
 Friends, and in a little time many people came, amongst whom, 
 as it was said, were six preachers. After some time a young 
 woman stood up who had a good gift, but the people behaved 
 very rudely, so that it put her out of countenance, and she 
 sat down. Then stood up Lydia Norton, a famous minister, 
 none more so of that country, who had an excellent gift, and 
 knew how to conduct herself in it; but all this did not avail, 
 the people grew worse and worse in their behavior. Lydia 
 having a strong voice, extended it very loud, but to no pur- 
 pose, for the people were as loud as she, calling for a dram, 
 and sporting themselves in their folly, so she sat down. A 
 young man, called Joshua Paddington, then stood up; and the 
 people behaved worse, raking up his former faults, and call- 
 ing for a can of flip, for he could drink as well as they; he 
 having been a companion with them in fishing, they made very 
 free with him, so he shut up. 
 
 By this time the meeting was exceedingly numerous, and 
 continued enlarging very much. It came into my mind, to 
 stand up and take out my Bible, which I did, for I always 
 travelled with one in those days, finding a considerable service 
 in it at times. I opened it, and put my finger on it, as though 
 I would take my text, but I said nothing for some consider- 
 able time, till all was quiet. The people continued in great 
 
SOCIETY OP FRIENDS. 585 
 
 confusion for a while, till some of them observed my book; 
 then they began to still one another, urging as a reason for 
 it, that I had the word of God in my hand, such a great re- 
 gard they paid to my Bible. In a little time all was quiet; 
 then I opened my mouth, and said, I am an Englishman ; and 
 enumerated the many lands and places I had travelled in, but 
 had never met with any people of such a behavior as these 
 were; referring to them to advise me what account I must 
 give of the people of Newbury at my return into England. 
 A comely gentleman-like man said, in excuse for the behavior 
 of the people, " As for women's preaching we hold it unlaw- 
 ful, because St. Paul hath forbid it, therefore we think it not 
 proper to give them a hearing; and as for the man, we know 
 him perhaps better than you, and cannot think him qualified 
 for that undertaking; but you seem to be a gentleman of sense, 
 and we will hear you." I replied, that as for women's preach- 
 ing, if any of you, after this meeting is over, are willing to 
 hear what I have to say in favor of it, I shall be willing to 
 give you the best account I can, why I think it is lawful; and 
 if any of you can show better reasons against it, I shall as 
 willingly hear them. And as for the young man, I grant you 
 may, as he is a neighbor, have had a better knowledge of his 
 former conduct in life, than I can pretend to; but allowing 
 that he may, in time past, have been loose, that argues not 
 against giving him a hearing; for how know you, but that as 
 Saul did, he might condemn his past life and give you an ex- 
 ample, by his present conduct, to reform; for which reasons 
 you ought to have heard with patience what he had to say to 
 you. 
 
 The same gentleman replied: " I said very right, they ought 
 to have heard him: but I pray you speak what you have to say 
 freely; and I charge all present to make no disturbance or in- 
 terruption; if they do, in the queen's name, I will commit 
 them." By these words 1 found he was in the commission of 
 the peace. Then I began, with saying, that religion without 
 righteousness was useless, and could not profit those who pos- 
 sessed iti And going on, I came in the course of my service 
 to recite the great improvement true religion made in the 
 minds of those who lived in it, by giving them power over their 
 
586 INCIDENTS CONCERNING THE 
 
 lusts and passions; repeating that text in James i: 26: "If any 
 man among you seem to be religious, and bridleth not his 
 tongue, but deceiveth his own heart, this man's religion is 
 vain." One of the throng said: "Sir, you impose upon us, 
 there is no such text." I made a full stop, and turned to it; 
 and many Bibles then appeared. I repeated chapter and verse 
 and they turned to it. Then I asked them, if they had it? 
 They replied, they had. Then I read both the twenty-sixth 
 and twenty-seventh verses, and asked if it was so in their Bi- 
 bles, they -answered, it was. I then desired them to consider 
 whether I that repeated the text, or he that said there was no 
 such text, was most in the right. I went on with my opening, 
 carefully minding my guide: and in the course of the doctrine 
 I had in my view, I came to treat of faith, and distinguished 
 between true and false faith, showing, that notwithstanding 
 we might give our assent to the truth of what was called the 
 apostles' creed, or any other made and drawn up by men, and 
 might be zealous to dispute and contend for the truth of these' 
 creeds; yet if we did not lead Christian lives, we were but un- 
 believers; " For faith without works is dead," as the text tells 
 us. At these last words one cried out: " You impose upon us, 
 there is no such text." I immediately stopped and turned to 
 it, and quoted it, and all who had Bibles made search. There 
 being a profound silence, I read the text, asking if it was so 
 in their books? They all replied it was. 
 
 MARRIAGE. 
 
 Among a people who lived in such close communion with 
 their heavenly Father as did our early Friends, it might rea- 
 sonably be expected that in such an important matter as mar- 
 riage, they would be especially careful to seek for the Di- 
 vine guidance and blessing. Several of them have related 
 their experience in this matter. When Richard Davies was a 
 young man he settled in London, but soon became uneasy, re- 
 membering that his native country Wales was barren and un- 
 inhabited with Friends and Truth. He says: 
 
 I reasoned that I was alone, like a pelican in the wilderness. 
 
SOCIETY OP FRIENDS. 587 
 
 or a sparrow on the house-top. But the Lord still commanded 
 me to go, showing that He would provide a helpmeet for me. 
 I prayed unto Him that she might be of his own providing, for 
 it was not yet manifest to me where she was, or who she was. 
 But one time as I was at Horsleydown meeting in Southwark, 
 I heard a woman Friend open her mouth by way of testimony 
 against an evil ranting spirit, that did oppose Friends much 
 in those days. It came to me from the Lord, that that woman 
 was to be my wife, and to go with me to the country, and to 
 be an helpmeet for me. After meeting I drew somewhat near 
 to her but spoke nothing, nor took any acquaintance with her, 
 nor did I know when or where I should see her again. I was 
 very willing to let the Lord order it as it seemed best to him- 
 self, and therein I was easy; and in time the Lord brought us 
 acquainted one with another. I told her, if the Lord did order 
 her to be my wife, she must come with me to a strange coun- 
 try, where there were no Friends, but what God in time might 
 call and gather to himself. Upon a little consideration, she 
 said: If the Lord should order it so, she must go with her hus- 
 band, though it were to the wilderness. At one time as they 
 were waiting upon the Lord together, she arose and declared 
 that in the name and power of God she consented to be my 
 wife, and to go along with me whither the Lord should order 
 us; and I said, in the fear of the Lord, I receive thee as the 
 gift of God to me. 
 
 Soon after their marriage they went to Wales. 
 
 Robert Barclay, the author of the celebrated "Apology," 
 married Christian Molleson, a worthy young woman of Aber- 
 deen, Scotland. The letter in which he avowed his attach- 
 ment has been preserved, and is a remarkable document. It 
 was dated the twenty-eighth of First Month, 1669, and writ- 
 ten when he was twenty-one years of age. It is as follows: 
 
 Dear Friend: — Having for some time past had it several 
 times upon my mind, to have saluted thee in this manner of 
 writing, and to have entered into a literal correspondence with 
 thee, so far as thy freedom could allow: I am glad that this 
 small occasion hath made way for the beginning of it. 
 
588 INCIDENTS CONCERNING THE 
 
 The love of thy converse, the desire of thy friendship, the 
 sympathy of thy way, and meekness of thy spirit, has often, 
 as thou may'st have observed, occasioned me to take frequent 
 opportunity to have the benefit of thy company; in which I 
 can truly say, I have often been refreshed, and the life in me 
 touched with a sweet unity, which flowed from the same in 
 thee — tender flames of .pure love have been kindled in my 
 bosom towards thee, and praises have sprung up in me to the 
 God of our salvation, for what He hath done for thee! Many 
 things in the natural will concur to strengthen and encourage 
 my affection towards thee, and make thee acceptable unto me; 
 but that which is before all and beyond all, is, that I can say 
 in the fear of the Lord, that I have received a charge from 
 Him to love thee, and for that I know his love is much towards 
 thee; and his blessing and goodness is and shall be unto thee 
 so long as thou abidest in a true sense of it. 
 
 John Croker mentions that when he began to think of a 
 married state, his thoughts were turned towards a virtuous 
 young woman, in the county of Cornwall. He says: 
 
 I was not hasty in proceeding, but well considered it, and 
 laid the thing before the Lord in my heart, desiring that if it 
 were not the Lord's pleasure it should be so, He would remove 
 it out of my mind, or else that He would increase my love 
 towards her, which I found still continued with me. But when 
 I was retired before the Lord, I could think of her with an 
 abundance of sweetness, although I had not seen her for some 
 time, nor ever (that I remember) had been in her company 
 above twice, she living at about twenty-six miles distance from 
 me, and I had not been more than once at their house. So in 
 seasonable time we accomplished our intentions of marriage, 
 to the good liking and well wishes of our relatives and friends, 
 being satisfied the Lord sanctioned our affections, and that by 
 his spirit we were united. 
 
 DECLINE. 
 
 The Society of Friends appears to have continued increas- 
 ing in numbers in England to the close of the reign of William 
 
SOCIETY OF FRIENDS. 589 
 
 III., who died in 1702. After that time, it would seem that 
 there were no such large accessions to its membership as had 
 marked the earlier periods of its history. For this, several 
 reasons may be assigned: One was the lowered condition of 
 vital religion in Great Britain, of which historical writers speak 
 as a marked feature of the early and middle part of the eigh- 
 teenth century. Of this period Green, in his " History of the 
 English People,'' says: 
 
 In the middle class the old Puritan spirit lived on unchang- 
 ed, and it was from this class that a religious revival burst 
 forth at the close of Walpole's administration, which changed, 
 for a time, the whole tone of English society. But during the 
 fifty years which preceded this outburst, we see little save a 
 revolt against religion and against churches in either the high- 
 er classes or the poor. Among the wealthier and more edu- 
 cated Englishmen, the progress of free inquiry, the aversion 
 from theological strife, which had been left behind them by 
 the civil wars, the new political and material channels opened 
 to human energy, were producing a general indifference to all 
 questions of religious speculation or religious life. In the 
 higher circle "every one laughs," said Montesquieu, on his 
 visit to England, " if one talks of religion." Of the prominent 
 statesmen of the time, the greater part were unbelievers in 
 any form of Christianity, and distinguished for the grossness 
 and immorality of their lives. Purity and fidelity to the mar- 
 riage vows were sneered out of fashion. 
 
 The masses of the poor were ignorant and brutal to a de- 
 gree which it is hard to conceive; for the increase of popula- 
 tion which had followed on the growth of to\vns, and the de- 
 velopment of commerce, had been met by no effort for their 
 religious or educational improvement. The rural peasantry 
 were left without much moral or religious training of any sort. 
 Much of this social degradation was due to the apathy and sloth 
 of the priesthood. Bishop Burnet brands the English clergy 
 of his day as the most lifeless in Europe, the most remiss of 
 their labors in private, and the least severe of their lives. 
 
 It was but reasonable to expect that the Society of Friends 
 
590 INCIDENTS CONCERNING THE 
 
 would be, to some extent, aifected by the causes which operat- 
 ed on the other inhabitants of England. In Abbey and Over- 
 ton's " History of the English Church in the Eighteenth Cen- 
 tury," it is said the "Sect throve under persecution;" and 
 " between the passing of the Toleration Act and the end of 
 William III.'s reign, it made great progress. After that it be- 
 gan gradually to decline. This was owing to various causes. 
 Some share in it may, perhaps, be attributed to the continued 
 effects of the general religious lethargy which had set in some 
 years before, but may now have begun to spread more visibly 
 among the classes from which Quakerism was chieiiy recruit- 
 ed." " It may be added that, as the century advanced, there 
 gradually came to be, within the confines of the national church, 
 a little more room than had lately existed for the upholders of 
 various mystical tenets." Although the authors of the work 
 from which I am quoting, thus refer to the spiritual views of 
 Friends as " mystical," yet, in the remarks which follow, they 
 show that they were not insensible to their truth and import- 
 ance. They speak of the faithful witness borne by the Quak- 
 ers to the " sense of a present life-giving Spirit," when it was 
 feeblest and most neglected elsewhere." And they add: 
 
 If Quaker principles, instead of being embodied in a strong- 
 ly antagonistic form, as tenets of an exclusive and often per- 
 secuted sect, had been transfused into the general current of 
 the national religious life, they would have contributed the 
 very elements of which the spiritual condition of the age stood 
 most in need. Not only in the moderate and constantly in- 
 structive pages of " Barclay's Apology for the Quakers," but 
 also in the hostile expositions of their views, which we find in 
 the works of their opponents, there is frequent cause for re- 
 gret that so much suggestive thought should have become lost 
 to the Church at large. The Church would have gained in 
 power, as well as in comprehension, if their views on some 
 points had been fully accepted as legitimate modes of ortho- 
 dox belief. English Christianity would have been better pre- 
 
SOCIETY OP FRIENDS. 591 
 
 pared for its formidable struggle with the Deists, if it had 
 freely allowed a wider margin for diversity of sentiment in 
 several questions on which the Quaker opinion almost univer- 
 sally differed from that of the churchmen of the age. 
 
 They had been among the first to turn with horror from those 
 stern views of predestination and reprobation which, until the 
 middle of the seventeenth century, had been accepted by the 
 great majority of English Protestants without misgiving. It 
 was doctrine utterly repugnant to men whose cardinal belief 
 was in the light that lighteth every man. The same principle 
 kept even the most bigoted among them from falling into the 
 prevalent opinion which looked upon the heathen as altogether 
 without hope and without God in the world. They, almost 
 alone of all Christian missionaries of that age, pointed their 
 hearers to a light of God within them which should guide them 
 to the brighter radiance of a better revelation. Nor did they 
 scruple to assert that " There be members of this Catholic 
 Church, both among heathens, Jews and Turks, men and women 
 of integrity and simplicity of heart, who, though blinded in 
 some things of their understanding and burdened with super- 
 stition, yet being upright in their hearts before the Lord . . 
 
 . . and loving to follow righteousness, are by the secret 
 touches of the holy light in their souls, enlivened and quick- 
 ened, thereby secretly united to God, and thereby become true 
 members of this Catholic Church."* Such expressions would 
 be generally assented to, in our day, as embodying sound and 
 valuable truths, which cannot be rejected on account of errors 
 which may sometimes chance to attend them. At the begin- 
 ning of the eighteenth century there were few, except Qua- 
 kers, who were willing to accept from a wholly Christian point 
 of view the element of truth contained in the Deistical argu- 
 ment of " Christianity as old as the Creation." 
 
 When Quakers found that its more reasonable tenets could 
 be held, and find a certain amount of sympathy in the Church 
 of England, it quickly began to lose its strength. A remark 
 of Boswell's, in 1776, that many a man was a Quaker without 
 his knowing it, could scarcely have been made in the corres- 
 ponding year of the previous century. At the earlier date 
 
 *Barclay's " Apology for the Quakers." 
 
592 INCIDENTS CONCERNING THE 
 
 there was almost nothing in common between the Church of 
 England and a sect which, both on its strongest and weakest 
 side, was marked by conspicuous antagonism to established 
 opinions. At the latter date Quakerism had, to a great ex- 
 tent, lost both its mystic and emotional monopolies. After a 
 few years' hesitation, Southey concluded that he need not join 
 the Quakers simply because he disliked " attempting to define 
 what has been left indefinite." 
 
 The testimony borne in the preceding extracts to the spread 
 in the community of some of the principles advocated by the 
 Society of Friends is interesting in itself, as an illustration of 
 the remark that has often been made — that among professors 
 of Christianity there has been a gradual approach to the spir- 
 itual views of religion held by early Friends. And it is very 
 possible that it has been one of the causes which have hindered 
 the increase in the number of its members, as suggested in 
 the above extract from Abbey and Overton's work. 
 
 John Hunt, in his history of " Religious Thought in England," 
 speaks of the rise of the Quakers as a recoil against mere 
 ceremonial: 
 
 The steeple-houses against which George Fox cried out as 
 temples of idol-worshippers, were the churches of England 
 when in possession of Presbyterians, Independents and Bap- 
 tists. They had cast down Laud and his priests. They had 
 rejected them and their pretensions to be channels of grace 
 and conduit-pipes of the Divine favor, but these sects were 
 still clinging to the dead letter of a book. They were still 
 trusting in ordinances, to some extent unconscious how much 
 they were retaining of what they really supposed they had 
 rejected when they put down the bishops. The church was 
 their idol-temple, and the Bible the idol which they worshipped. 
 " We have a sure word of prophecy," said the minister of the 
 church at Nottingham; " it is the Scriptures by which all doc- 
 trines, religions and opinions, are to be tried." George Fox 
 was present. He cried out : " It was not the Scriptures, but the 
 Holy Spirit by which holy men of God gave forth the Scrip- 
 
SOCIETY OF FEIENDS. 593 
 
 tures, whereby opinions, religions and judgments are to be 
 tried." That Spirit, he said, leads into all truth. The Jews 
 had these Scriptures, and yet resisted the Holy Ghost. They 
 rejected the " Bright and Morning Star," and persecuted Him 
 and his disciples. They professed to try then* doctrines by the 
 Scriptures, but they did not try them aright, because they did 
 it without the spirit of God. 
 
 This error of trusting to the mere letter of the Bible, Pox 
 detected in every detail of belief and practice. There might 
 be external worship in the Church; there might be preaching, 
 sacraments, sacrifices, but what are these if there is no Spirit 
 in them? God dwells not in temples made with hands. It is 
 not the water baptism which saves, but the answer of a good 
 conscience. It is not ceremonies which justify, nor even be- 
 lief in an external Christ. It is Christ within who is to us 
 both justification and sanctification. The battle of the Qua- 
 kers was for the reality against the shadow, for the substance 
 at the expense of the form, for the law in its Spirit even at 
 the risk of sacrificing the law in the letter. 
 
 The Journals and writings of faithful members of the So- 
 ciety of Friends, in the early part of the eighteenth century, 
 show that they were very sensible of a falling away from the 
 zeal and earnestness which had previously been marks of 
 Friends. Deborah Bell, of London, in 1717, writes to Joseph 
 Pike, that a living ministry is almost lost amongst us. 
 
 In 1731, Thomas Story mentions being at Bristol, where he 
 said: "There are two great meetings of Friends; but the 
 greatest part being young, many of them are hardly distin- 
 guishable from the world by any outward appearance, either 
 in speech or habit." 
 
 Some of the Lord's servants have been favored with a sense 
 that a renewed visitation of Divine Grace would be extended. 
 The following was expressed by Ann Jones in Stockport meet- 
 ing, the twenty-eighth of First Month, 1841 : 
 
 A salutation of encouragement springs in my heart this 
 morning to the mourners present, the tried, the proved ones; 
 38 
 
594 INCIDENTS CONCERNING THE 
 
 to some who may be said to be the Lord's poor and afflicted 
 children, for such there are in this company I do believe; and 
 although it is a day of discouragement and treading down in 
 our poor, scattered, backsliding and worldly-minded society, 
 yet I would say to these, Cast not away your confidence, cast 
 not away the shield as though it had not been anointed with 
 oil, for I have seen a brighter day that is about to dawn; and 
 though I may not see it with the natural eye, yet I have seen 
 it in this meeting in that which cannot deceive, and never has 
 deceived me. And I do believe a brighter day is approaching; 
 for the Almighty will have a people professing as we do, that 
 will show forth his praise to the nations, and He will yet 
 overturn the wisdom of the wise, and will bring to naught 
 the counsel of the prudent, and show himself to be God over 
 all, blessed for ever. He will work, and who shall hinder? 
 bringing forth as He did our early predecessors and forefathers 
 in the 'finith, from all the lo here's and lo there's, out from 
 amongst the world's people, from the will and -wisdom of man, 
 living in the faith of the Gospel, not in their own righteous- 
 ness but in the righteousness of the saints. And if some present 
 who love the Lord Jesus Christ in sincerity and are afraid to of- 
 fend him, are but willing to abide in the patience and the faith, 
 this language will assuredly be fulfilled in their experience, I 
 have refined thee, but not with silver; I have chosen thee in the 
 furnace — and if willing to abide therein, they will come forth as 
 fine gold, bearing the inscription of holiness to the Lord, as pre- 
 pared and qualified vessels sanctified and fitted for the Mas- 
 ter's use, sent to preach among the nations the unsearchable 
 riches of Christ. These will be permitted at times to sit un- 
 der his shadow with great delight, and his fruit will be pleas^ 
 ant to their taste; you who are hungry and thirsty will have 
 to come to the waters, and he that hath no money may come 
 and eat that which is good; and let your souls delight in fat- 
 ness, for his hand is full of blessings, and in the Lord Jehovah 
 is everlasting strength, for the Lord God Omnipotent, Omnis- 
 cient, Omnipresent, reigneth over all. 
 
 A letter from Oliver Paxson, of New Hope, Pennsylvania, 
 dated Ninth Month, 1803, contains some profitable remarks 
 
SOCIETY OF FRIENDS. 595 
 
 on a gradual declension in the Society of Friends in this coun- 
 try. It says: 
 
 Soon after the close of the French war, there was a consid- 
 erable advance in the price of country produce; Friends be- 
 gan to add house to house, and field to field; places of busi- 
 ness were enlarged; to accommodate which, recourse was had 
 to hired or bought servants, often of bad characters, and these 
 mixed with Friends' children; with which, other circumstances 
 combined, such as the keeping two fires in one family, perhaps 
 two tables, etc., and thus eagerly pursuing the things of this 
 life, opportunities of solid retirement became less frequent, 
 and not so much zeal in getting young people to week-day 
 meetings; for we had not only First-day morning and week- 
 day meetings, but in summer, meetings in the afternoon of 
 First-days; also. Quarterly, Monthly, General, and Youth's 
 meetings; all of these, since my time, were strictly attended 
 by faithful Friends. But as the desire of outward gain in- 
 creased, those meetings, particularly in the afternoon, became 
 burdensome; and parents began to go themselves in the morn- 
 ing, and send their young folks in the afternoon. This gave 
 rise to complaints of disorder among the youth; and, to rem- 
 edy these, the language was, among the active part of Soci- 
 ety, "lay them down; for they are rather places of corrup- 
 tion than improvement." 
 
 On this occasion, my mouth was first opened in meetings of 
 discipline, in support of them; for I could recollect the sheds, 
 the shades, the school-houses, and other places, where my soul 
 had very memorable baptisms. But down they went, and in 
 a while the Youths' meetings, and most of our General meet- 
 ings, were also laid down. " The love of money is indeed the 
 root of all evil, when the gift is preferred to the Giver. The 
 wonderful lengths many of our Society have gone in specula- 
 tions, some in land, some in trade to sea; and, shall I say, 
 some in English horses;— too little of the yea and nay amongst 
 us in our trafiic, and intercourse in the world. 
 
 DREAMS. 
 
 The importance of being preserved in a state of humility is 
 shown by the following anecdote. A ministering Friend re- 
 
596 INCIDENTS CONCERNING THE 
 
 siding in England, under a religious concern paid a visit to the 
 meetings in Ireland in which service he was eminently favored. 
 In his meditation, after his return home, on the evident Divine 
 influence attending his ministry, spiritual pride crept in, while 
 in this critical condition he was instructed by a dream. He 
 thought he was walking on a plain, reflecting on his late 
 visit to Ireland — the wonderful service he had had there — 
 and exulting in his increase of spiritual experience. As he 
 was thus engaged, he perceived a person of lofty stature ap- 
 proaching him. Full of presumption he advanced to meet the 
 new-comer, and demanded his name: "My name is Self," said 
 the giant. " Well," added the other, " I will kill thee." He 
 thought in his dream that he immediately commenced the at- 
 tack, and after a sharp contest, succeeded in beating Self to 
 death. He then renewed his walk, and in addition to his for- 
 mer cause of inward gratulation, he now with much satisfac- 
 tion thought over his last valorous exploit. Whilst thus en- 
 gaged, he beheld approaching a figure closely resembling the 
 giant he had just killed, but of more than twice the size. As 
 this majestic person drew near, he Was met with the same 
 question which had greeted the other — " Who art thou?" " I 
 am Self," was the answer. "I thought I had killed thee," 
 said the puffed-up preacher, " But I will do it again." So say- 
 ing, he vigorously assailed this formidable enemy, and after a 
 very severe and desperate struggle, succeeded in destroying 
 him. Now again he began to meditate on his great deeds; 
 when he saw before him a person, featured as the two others, 
 but of immense stature, his head reaching to the clouds. He 
 approached, and to the demand of his name, was answered, 
 "I am Self." Once more a combat commenced; but it was 
 soon apparent that this new giant was coming off victor. The 
 poor crest-fallen dreamer was brought to the ground, and per- 
 ceived as he thought, his death inevitable. Then indeed, he 
 
SOCIETY OF FRIENDS. 597 
 
 thought of One, whose arm of power could bring aid and 
 safety in any difficulty. His heart seemed humble, secret 
 prayer was begotten to the Source of strength, his faith was 
 renewed, and Self vanished. Then ended his dream. As he 
 pondered over its different parts, the delusion he had been 
 previously under,' was made clearly manifest to his mind. In 
 tears and true contrition of heart he looked to the Source of 
 every good and perfect gift, and received therefrom a renewal 
 of that humility and fear, which in the days of his youthful 
 visitations were given to him. 
 
 Isaac Horner had been much troubled by the course of his 
 son Samuel, who had finally entered the army. Yielding to 
 these anxieties he became much depressed, and his nervous 
 condition awakened the anxieties of his friends. One morn- 
 ing his daughter, Elizabeth Watson, informed him she had on 
 the previous night a remarkable dream, which she related to 
 him. The narrative has been preserved seemingly in the words 
 of the dreamer: 
 
 Methought I was standing in a large and stately mansion, 
 amidst an immense throng of people moving about with noise 
 and bustle, and while gazing about me in wonder, I was in- 
 formed that this was the entrance to the infernal regions, and 
 that hell was beneath me. I fled in terror, escaped from the 
 building, ran across a large field and halted for breath on a 
 stile that crossed the fence on the farther side; when a per- 
 son approached and presented me with something in the shape 
 of a cross, bidding me calm my fears and assuring me that 
 while I preserved that cross no harm could befall me, and that 
 I might return in safety. Prompted by curiosity I again en- 
 tered the building, and being invited to enter the lower re- 
 gions, I proceeded, holding fast to my cross. As I entered, 
 satan himself came forward, fawning and cringing, paying the 
 greatest attention, and escorting me through the place. There, 
 much to my horror, I saw many persons in torment some of 
 whom I recognized. At one time, hearing a terrible noise, I 
 
598 INCIDENTS CONCERNING THE 
 
 inquired the occasion of it, and was told that a very bad man 
 was coming below, whose name was mentioned. While terri- 
 fied at these things I became less watchful and unfortunately 
 lost my cross. In a moment all was changed, satan sprang at 
 me with fiend-like fury, tore out my heart, and held it quiver- 
 ing in his hand. For a time I felt all the horrors of the damned. 
 Just then, while the eyes of the devil were off me as he was 
 placing my heart in safe keeping, I gazed around me in de- 
 spair, and espied my cross lying unnoticed on the ground at 
 some distance: Avith a desperate effort I seized it, and in a 
 moment was made whole as before, with the fiend bowing and 
 cringing at my side again. 
 
 Among other questions put to me by satan, he inquired: 
 "What sort of a man is your father?" I replied: "He has 
 been pious from his youth." " So I have heard," he replied, 
 " but I have hopes of him yet." After the recovery of my 
 cross I made my escape as soon as possible. 
 
 Isaac Horner listened with profound interest to this narra- 
 tive as it fell from the lips of his daughter, and on hearing 
 that satan had hopes of him yet, he started up exclaiming: 
 " Has he so! but I'll cheat him;" and from that time he became 
 effectually roused and restored to his strength and energy of 
 mind. The record adds that the man whose name was men- 
 tioned as being introduced to the abodes of darkness was a well- 
 known neighbor, who it was found had died that night. 
 
 Amongst those members of the Society of Friends in Ire- 
 land, who had about 1720, their minds turned to the consider- 
 ation of removing to America, was Isaac Jackson. He had a 
 family of children growing up around him, and his thoughts 
 were often upon them, and their future settlement in life. He 
 did not wish to take them to a new country, even though it 
 offered many advantages over those they could hope for where 
 they were, unless it should be according to the will of his 
 heavenly Father. Both he and his wife had this subject much 
 on their minds, being deeply exercised that they might know 
 
SOCIETY OP FRIENDS. 599 
 
 what their duty in this manner was. Whilst Isaac was still un- 
 decided, and his mind full of earnest thought, he was favored 
 with a remarkable dream, which he believed was providential, 
 and which had the effect of convincing him that his removal 
 to America was in the ordering, and would be with the appro- 
 bation of Him, who still leads his humble dependent children 
 even in temporals, in the paths wherein they should go. The 
 dream is thus described in the record made of this circum- 
 stance by one of Isaac's descendants. 
 
 Whilst they [Isaac and his wife] were under exercise and 
 concern of mind, about so weighty an undertaking, and de- 
 sirous that best Wisdom should direct, Isaac had a dream or 
 vision, to this import. That having landed with his family in 
 America, he travelled a considerable distance back into the 
 country, until he came to a valley through which ran a pretty 
 stream of water. The prospect and situation of the place 
 seemed pleasant; a hill rising on the north, and a fine spring 
 issuing near its foot; and in his dream he thought that there 
 he and his family must settle, though [it was] then a wilder- 
 ness and unimproved. 
 
 This dream seemed accompanied by a Divine unction which 
 satisfied him that it was right for him to remove to America; 
 and in 1725 he came over to Pennsylvania. Soon after his ar- 
 rival he went into the country, to seek for a place wherein he 
 and his family might settle. In the course of his travels he 
 came to the house of Jeremiah Starr, a Friend, who in 1720 
 had settled in the wilderness in that part of Chester County 
 known now as Londongrove township. During conversation 
 at this Friend's house, Isaac related his dream; and when he 
 had described the beautiful spring, the up-rising hill behind 
 it, the lovely valley spreading out before it, which even the 
 forest which clothed it could not hide, he was told that a spot 
 just such as he described was near by. In the words of the 
 
600 INCIDENTS CONCERNING THE 
 
 account from which we have already quoted: "He soon went 
 to see it, which to his admiration so closely resembled what 
 he had a foresight of, that it was cause of gratitude and hum- 
 ble thankfulness." 
 
 He purchased the spot, and there in Harmony Valley his 
 descendants reside at this present day. The valley spreads 
 out now in beautiful greenness, and the pure water of that 
 spring continues as refreshing as in the day when it bubbled 
 out in the shade of the primeval forest. 
 
 Samuel Fothergill, at a Quarterly Meeting in the North of 
 England, narrated the following anecdote: 
 
 He had called to visit an elder of the Society, on his death- 
 bed, and found him in great trouble and anguish of spirit. 
 He was a man who had borne a good charactei: among men, 
 and in the days of his youth, had been zealous in the discharge 
 of the duties devolving on those who are rightly called to the 
 station he held in the church. As he grew older the ardor 
 of his devotedness had declined, yet, as he retained the form 
 of godliness, his estimation in the judgment of his fellow mem- 
 bers was not materially affected; but now, on his death-bed, 
 the good opinion of others could not satisfy his soul, on which 
 a horror of great darkness rested. He told Samuel that in 
 the days of his youth he had a vision, in which was represent- 
 ed a well-enclosed field of green pasture, well watered and 
 abounding in flocks of sheep. They were in excellent condi- 
 tion, and remarkable for the whiteness of their fleecy cover- 
 ings. This fold he was to watch over. He was to care for 
 the flock, see after the hedge, and keep the fountain head of 
 the water clean. Now, in his old age, he had had the vision 
 renewed. He had again beheld the fold committed to his care ; 
 but oh! the awful change. The hedge was broken down, the 
 pasture was burnt up, and the sheep and lambs who remained 
 in the enclosure were poor, weak, and sickly, and a venomous 
 
SOCIETY OF FRIENDS. 601 
 
 serpent lay in the fountain and poisoned the water. While 
 he considered the change, he heard a voice saying: " All this 
 will I require at thy hand." 
 
 After narrating this, he told Samuel that in looking to the 
 future he could see nothing but gloom and darkness. 
 
 POWER IN MINISTRY. 
 
 There are many references in the records of the Society of 
 Friends to the remarkable power that attended the ministry 
 of some of its early members. Richard Hubberthorn in writ- 
 ing to Margaret Pell from London in 1658, says: 
 
 The Lord is gathering in many in this city daily; there are 
 many meetings full and large, where there is any to declare 
 the Truth amongst them; and they that are great in the earth, 
 the power of Truth shines through them, and is drawing them 
 in daily. The priests confess that there is such a power 
 amongst us, that none who come to us can escape; and they 
 exhort people not to come to us. 
 
 The ministers among Friends were conscious that their suc- 
 cess depended on the extension of this power, and therefore 
 were careful to move under its influence. Of this Thomas 
 Wilson gives an instructive example. He was paying a relig- 
 ious visit in Ireland, when he felt the motion of life in him 
 for travelling to cease, and he durst go no further, but felt 
 that he " Must wait on the Lord to know his blessed will and 
 good time," so he employed himself in harvest work, until the 
 way again opened to go forward in his religious service. 
 
 The experience of all ages has sho^mi that whatever strongly 
 affects the mind, often acts on the nerves and muscles of the 
 body. It was therefore a thing to be expected, that outward 
 trembling and nervous agitation should accompany the con- 
 victing power of Divine grace, which attended the ministra- 
 tions of the early preachers among Friends. John Banks says, 
 that when he attended a meeting of Friends at Pardshaw, 
 
602 INCIDENTS CONCERNING THE 
 
 " The Lord's power so seized upon me in the meeting, that I 
 was made to cry out in the bitterness of my soul, in a true 
 sight and sense of my sins, which appeared exceeding sinful; 
 and the same day as I was going to an evening meeting, I was 
 smitten to the ground with the weight of God's judgment for 
 sin and iniquity." 
 
 Thomas Wilson also relates, that, on one occasion: "The 
 Lord's power arose in the meeting, and fell mightily upon me, 
 to the breaking and tendering of my heart, and a glorious 
 time it was, as the mighty day of the Lord; so that great fear 
 and trembling seized me, insomuch that the table whereon I 
 leaned, was shaken." Such experiences seem to have been 
 very frequent; and it was owing to these that Friends became 
 known by the popular nick-name of Quakers. In 1655 George 
 Fox published a paper to those who made a scorn of quaking 
 and trembling. In this he shows by the testimony of the Scrip- 
 tures that the prophets and holy men of old trembled at the 
 power of the Lord; the apostle Paul, when he came among 
 the Corinthians, was with them " In weakness and fear and 
 much trembling that their faith might not stand in the wis- 
 dom of men, but in the power of God; " in that power which 
 made him to tremble. This power, George Fox tells them, it 
 is that the world and all the scoffing teachers scoff at and 
 scorn; so that they that witness trembling and quaking wrought 
 in them by the power of the Lord, can scarce pass up and 
 down the streets, but with stones and blows, fists and sticks, 
 or dogs set at them, or they are pursued with mockings and 
 reproaches. 
 
 Similar results have generally been seen where any intense 
 and long continued feeling affected the public mind. The 
 Christian can rejoice at anything which shows the operations 
 of God's power on the heart of man; but it must not be for- 
 gotten that such physical manifestations are not a certain 
 
SOCIETY OP FRIENDS. 603 
 
 proof of the exercise of that power, because they may be pro- 
 duced by anything which deeply affects the mind, or may be, 
 and often are, the effects of nervous sympathy, and are symp- 
 toms of disease more than of grace. 
 
 Our Saviour gave us a test of the value of professed con- 
 versions when he told his disciples, " By their fruits shall ye 
 know them." Unless the converts manifest by their godly, 
 self-denying lives that they are really living under the gov- 
 ernment of the spirit of Christ, but little or no good will be 
 accomplished by their participating in the excitement of a 
 revival. 
 
 Our early Friends did not build much upon these unusual 
 outward phenomena, but their writings abound in exhortations 
 to a holy life and conversation. 
 
 A writer, commenting on such scenes, judiciously remarks: 
 
 The excitement that at times pervades great throngs of 
 people and crowded meetings is as merely physical as are the 
 effects upon the muscles of the human body, which have at 
 times accompanied it. The stimulation of religious emotion 
 by arrangements of this kind is a means to which religionists 
 of all classes — pagans as well as Christians, and Roman Cath- 
 olics as well as Protestants — have had recourse. But " that 
 which is born of the flesh is flesh;" and the magnetic force 
 which pervades crowded assemblies is but a reflned sort of in- 
 toxicant, which no transmutation of forces will ever convert 
 into spiritual energy. Like all merely natural forces, and un- 
 like those which are of the Spirit, it is followed too often by 
 a powerful reaction resulting in torpidity and deadness as 
 great as that out of which its subjects had been awakened. 
 An experience of this sort must be ejfceedingly injurious to 
 the person who undergoes it. 
 
 The experience and observation of many have confirmed the 
 truth that a deadening reaction generally follows times of 
 nervous excitement of those who partake of the emotions that 
 prevail in crowded revival meetings and are numbered among 
 
604 INCIDENTS CONCERNING THE 
 
 the converts. It is often the case that a large proportion, as 
 the excitement subsides, fall back into their old ways, and 
 show no real change of heart and life. The whole process 
 has a hardening effect upon them and renders them less sus- 
 ceptible to the convictions of the Spirit. It also has a hurt- 
 ful influence on the community in which they live, tending to 
 produce the impression that religion is little more than a nerv- 
 ous excitement, and its professors either weak-nerved or de- 
 luded people. Nothing but the grace of God, the spirit of 
 Christ operating on the heart, can effectually change a man, 
 redeem, sanctify and make him a fit temple for the indwelling 
 of Christ. It is the continued extension of this Divine Grace 
 which keeps him from again falling into sin, and finally estab- 
 lishes him as a pillar in the house of God, which shall go no 
 more out. 
 
 It is good to be zealously affected in a good cause. And 
 there is no better cause than turning men from darkness to 
 light, from the power of satan to God. But in this work we 
 should bear in mind that it is only as the Spirit impels, leads 
 and qualifies: in other words — uses man as an instrument — 
 that he can labor successfully. 
 
 A marked characteristic of the business meetings of the 
 Society of Friends has ever been their distinctively religious 
 character. The advice of George Fox: " Hold all your meet- 
 ings in the power of God," applied to these as well as to those 
 designed only for worship. In the establishment of these meet- 
 ings, he claimed to be influenced by the same Divine command 
 which, at an earlier day, had sent him forth to proclaim the 
 doctrines of salvation. 
 
 The testimony of Robert Barclay is to the same import: " We 
 can boldly say, with a good conscience in the sight of God, 
 that the same Spirit which leads us to believe the doctrines 
 and principles of the Truth, and to hold and maintain them 
 
SOCIETY OP FRIENDS. 605 
 
 again, after the apostacy, in their primitive and ancient pur- 
 ity, as they were delivered by the apostles of Christ in the 
 Holy Scriptures; I say, that the same Spirit does now lead us 
 into the like holy order and government to be exercised amongst 
 us as it was among them." 
 
 From this view of the nature of meetings for discipline, it 
 was a natural consequence that, in the management of the 
 business which came before them, the members were governed 
 by the impressions on their minds, which they believed to come 
 from the Head of the Church, and not by efforts of their own 
 reasoning powers. An illustration of this may be found in 
 the Journal of Richard Davies, who mentions that at a Quar- 
 terly Meeting where he had exhorted Friends to the observ- 
 ance of the order, then recently introduced, of holding men's 
 and women's meetings for the care of church matters, some 
 one, who was opposed to these meetings, opposed what he had 
 said. When he had done, our friend, Thomas Ellwood, pro- 
 posed to the meeting that all should sit down and wait to feel 
 the power of God among us, and let that decide whether I did 
 speak in the name and power of God among them this day; to 
 which the meeting agreed, and all were silent. After which, 
 several Friends, as they were moved by the Lord, gave tenderly 
 their testimony that what was delivered that day was in the 
 name and power of God. There stood up a young man that I 
 knew not, whose heart was affected, and much broken in spirit, 
 and said on this wise: " There is a man come this day amongst 
 us, I know not from whence he came nor where he goes; but 
 this I am satisfied, the Lord sent him here, and his power and 
 presence is with him and his testimony for the God of Truth." 
 
 In the early days of our Society the young and inexperienced 
 were not expected to attend meetings for business — but only 
 those who were so far advanced in spiritual growth as to be 
 able to discern what was in accordance with the Divine will. 
 
606 INCIDENTS CONCERNING THE 
 
 A " Testimony, or Epistle," sent out by the brethren in Lon- 
 don in 1666, says: "We advise that not any be admitted to 
 order public business of the church but such as are felt in a 
 measure of the universal Spirit of Truth." It appears to have 
 been the practice for young Friends not to attend such meet- 
 ings until invited by the older members. Joseph Pike men- 
 tions his own experience: "When about twenty years of age, 
 I was invited by Friends to be a member of the men's meeting 
 in Cork, at which time I was under a religious exercise of 
 mind. My conversation was sober, and my exterior plain, ac- 
 cording to Truth — all which drew the love of Friends towards 
 me. I thought myself very unworthy, being low and weak in 
 mind, thinking I could do them no service; but hoping to re- 
 ceive some benefit myself, I did with fear and caution accept 
 their offer, and sat among them some years before I presumed 
 to speak much to what came before them. Yet I joined in 
 heart and soul with those who were exercised for the Truth; 
 and as I grew more and more concerned for its prosperity, 
 when occasion offered, I spake more to subjects in meetings." 
 After some further remarks on the subject, Joseph Pike ex- 
 presses his judgment, " That the affairs of the Society cannot 
 be conducted in the unity of the Spirit without due care be 
 taken in the admittance of qualified members." In accordance 
 with this view, in 1740, a query was adopted, to be answered 
 by inferior meetings: " Is care taken that no unfit persons sit 
 in meetings for discipline?" 
 
 William Edmundson, in an epistle " Concerning Men's and 
 Women's Meetings," says: "It is of absolute necessity for all 
 the members to know in what authority they sit in those meet- 
 ings — for the service thereof must be performed in the wisdom 
 and counsel of the Lord Jesus Christ, and in the authority of 
 his blessed Spirit and power." " In all such meetings about 
 the Lord's business, the Lord must be chairman, ruler and 
 
SOCIETY OP FRIENDS. 607 
 
 judge— for it is in the gift of the Lord's good Spirit that the 
 ability stands to perform that service." 
 
 It would be easy to multiply similar testimonies. Since the 
 principles of our Society require the decisions of its meetings 
 to be based upon the judgment of the Spirit — this judgment, 
 whether it speaks through few or many, must be acquiesced 
 in by the others. Hence, as Robert Barclay states. Friends 
 do not decide by pluralities or majorities. The question as to 
 deciding by votes, was prominently brought forward in the 
 course of the trial of a cause in the New Jersey Court of 
 Chancery, involving the rights of Friends and of the Hicksites 
 to a school fund about the year 1830. The first witness ex- 
 amined on behalf of Friends was Samuel Bettle, Sr., who made 
 the following statement: 
 
 Our mode of deciding questions is peculiar. It is inti- 
 mately connected with our religious principles and doctrines; 
 when an individual or a religious assembly is gathered into 
 a reverent, inward, waiting state of mind, that we are sen- 
 sible at times of the presence of the invisible and omnipresent 
 One — qualifying the heart for secret communion and approach 
 unto God. Hence, the Society believe, and it is one of their 
 peculiar and distinguishing doctrines that there may be secret 
 approach to and worship of God, without any ceremonial out- 
 ward act or service; and in our meetings for business, we 
 also hold that it is needful to experience the same power to 
 qualify us for right discernment and to restrain our own spirit 
 and will; and we do believe that when our meetings have been 
 thus in degree influenced, there have been wisdom and judg- 
 ment better than our own; consistent with the prophetic 
 declaration respecting the blessed Head of the Church, that 
 " He should be a Spirit of judgment to those who sit in judg- 
 ment." With these views, and a corresponding practice, our 
 Society has been favored to come to its decisions and conclu- 
 sions at its various meetings, with a remarkable degree of 
 harmony and unity. These conclusions, thus prevailing in a 
 meeting, or, in other words, this sense of the meeting, is often 
 
608 INCIDENTS CONCERNING THE 
 
 attained to with very little expression; and the member acting 
 in the capacity of clerk records this sense, feeling or conclu- 
 sion of the meeting. And it has never been come to by a vote, 
 or the opinion of the majority; no question is ever taken by a 
 reference to numbers, or Votes, or a majority, or anything like 
 that. It is obtained upon religious principles, which we un- 
 derstand very well, but which it is difficult to explain. We 
 have got along in this way for near two centuries very well. 
 
 In reply to a query, whether, by the ancient practice of the 
 Society, the young and inexperienced are permitted to take 
 part in the transaction of the business of the meetings, Samuel 
 Bettle stated that in ancient times the young did not attend 
 those meetings, unless specially invited to do so; but that the 
 present practice is to admit all who choose to come. This 
 change of usage has been made with the hope that the at- 
 tendance of these meetings, and witnessing the religious ex- 
 ercise of those on whom the services of them rested, might 
 have a useful influence over the younger members, and tend 
 to prepare them for taking a part in the business of the Church. 
 This could scarcely fail to be the effect if, as Joseph Pike said 
 was the case with him, they " joined heart and soul with those 
 who were exercised for the Truth;" 
 
 CHAPTER XVIII. 
 
 BIOGRAPHICAL. 
 
 The early members of the Society of Friends were very jeal- 
 ous for the honor of Truth, and not only by word of mouth, 
 but with the pen " Contended earnestly for the faith" they had 
 received. The literature they have left is very voluminous. 
 Among the works they produced, perhaps none have been 
 
SOCIETY OP FRIENDS. 609 
 
 more valued and been more effective than " The Apology for 
 the True Christian Divinity, as the same is held forth and 
 preached by the people, in scorn, called Quakers. Being a full 
 explanation and vindication of their principles and doctrines, 
 by many arguments deduced from Scripture and right reason, 
 and the testimonies of famous authors, both ancient and mod- 
 ern. With a full answer to the strongest objections usually 
 made against them." By Robert Barclay. 
 
 Almost from its first publication, this book has been received 
 hy Friends as an authoritative statement of the doctrines most 
 surely believed among them, and has been reprinted and dis- 
 tributed from time to time, so that if any of their number 
 should now reject its authority, it would be no breach of 
 charity to say that they themselves had ceased to hold the 
 doctrines of Friends. 
 
 A writer in the " Westminster Review" speaks of it as a 
 " master-piece, both in style and manner, among the richest 
 gems of our language." One of the most learned bishops, when 
 asked by a foreigner to recommend to him a systematic work 
 in the English language on Protestant Theology, told him that 
 he knew of none, unless it were Barclay's "Apology for Qua- 
 kerism." And truly, to any one wandering in the dreary waste 
 of polemics of this age or that, it would be a pleasant place to 
 alight upon. A complete proficient in the learning of the 
 school-men, he wields their weapons with wondrous skill, to 
 destroy the empire which they had so long held over men's 
 souls, and he defends the Truth with a chivalrous devotion, 
 and courtesy to his opponents, reminding us of the Norman 
 knights from whom he was descended; and, mingling with his 
 eloquence and skilful logic, we ever hear a strain of such pure 
 and heartfelt piety as touches our hearts fully as much as it 
 pleases our fancy and our reason." 
 
 The Journal of Joseph Wood mentions the convincement of 
 39 
 
610 INCIDENTS CONCERNING THE 
 
 several persons through the agency of " The Apology." It 
 says: 
 
 The day after the Quarterly Meeting held at Leeds, Joshua 
 Priestman, of Pickering, breakfasted at the same Friend's 
 house as myself. On inquiring of him concerning a certain 
 young man I had partieularly noticed in the meeting, he told 
 me he was a member of their Monthly Meeting, and that his 
 name was Richard Pinnies Foster; that he came out of the 
 south, and had settled at Scarbro; that he had Joined Friends 
 by convincement, and had appeared acceptably in the minis- 
 try, and withal related the following occurrence, which I have 
 put down as nearly as I can remember, viz: That Dr. Southam, 
 of Buckingham, a man eminent in his profession, by which he 
 had acquired considerable property, took a journey for pleas- 
 ure, with his wife, to London. During their stay there they 
 attended a play, in which was acted " The Quaker," with which 
 the doctor was much affected. At the close of the perform- 
 ance the principal manager observed to the company that, if 
 any one was desirous to know more of this singular body of 
 people, he would recommend them to read " Barclay's Apology." 
 
 Accordingly, before he left London, the doctor privately 
 purchased that work, and when he got home secreted it in his 
 study, where he employed his leisure time in diligently perus- 
 ing it. His wife, very soon perceiving a visible alteration in 
 him, and having taken notice that he spent more time than 
 usual in his study, wondered what was the cause. Whereupon, 
 taking the opportunity when he was from home, she carefully 
 examined the room, and found the " Apology" therein, which 
 she began to read, and continued to do so at such times as her 
 husband was absent. The consequence of which was that, by 
 turning their minds to that Divine principle of light and life 
 which comes by Jesus Christ, and is placed in the secret of 
 every heart, they were both convinced of the truth as pro- 
 fessed by the Society of Friends, and in time they found 
 strength to make public profession of the same. 
 
 About the same period, Richard F. Foster's brother Oswald, 
 who was an apprentice with Dr. Southam, was out of his time, 
 and went to London for further instruction. The doctor, hav- 
 
SOCIETY OF FRIENDS. 611 
 
 ing a great deal of business, had proposed at Oswald's return 
 to take him into partnership. Before the latter reached home 
 he heard of the doctor and his wife having become Friends, at 
 which he was very much surprised: but being determined to 
 let them know that he was not one, when he entered the house 
 he began to whistle and sing, and passing through the lobby 
 by the sitting-room door, he went directly into the kitchen, 
 where he was very much struck with the visible alteration he 
 observed in the countenance of the maid-servant, and thus 
 accosted her: " What, Betty, are you all turned Quakers? But 
 I will not be one, however." But in a short time he was also 
 favored with a precious visitation of Divine grace, and became 
 clearly convinced of the Truth as professed by Friends. 
 
 The said Richard F. Foster, hearing that his brother Oswald 
 was turned Quaker, lightly said: "I shall quake also when 
 cold weather comes." The same Divine power however soon 
 after reached unto him, and caused him to bow thereto, bring- 
 ing him into a state of willingness to confess Christ before 
 men (after the manner of Friends); and about the same time 
 his brother John, resident at some distance, was convinced of 
 the truth of Friends' principles, without having any previous 
 conversation one with another. Thus were six persons in 
 rather a remarkable manner convinced and brought to the 
 acknowledgment of the Truth, as laid down in "Barclay's 
 Apology," and became valuable members of the Society of 
 Friends. 
 
 The following testimony to the eiRcacy of the Holy Spirit, 
 and also to the value of "Barclay's Apology," is extracted 
 from a letter dated Twelfth Month 24th, 1834, from Deborah 
 Cope, then travelling with Dugan and Asenath Clark, in New 
 York and New England meetings, and addressed to Sarah 
 Emlen: 
 
 We paid Moses Brown a visit, who enquired affectionately 
 for thee, and desired his love; says thou mayest come back 
 to N. E., and he, for one, will be glad to see thee. It was 
 really a feast to be in his company; he still seems green in 
 his ninety-seventh year. He had just received a letter from 
 
612 INCIDENTS CONCERNING THE 
 
 a young man, with whom we afterward were in company, one 
 in and for whom we feel a deep and sincere interest. He be- 
 longed to the Baptists, and had spent three years at college 
 preparing to be a missionary; got through his studies with 
 good reputation, and was considered of much more than ordi- 
 nary capacity by the professors in the Institution: is said to be 
 master of eleven languages. He returned home to his father; 
 but no call offering which they considered equal to his talents, 
 his father prevailed on him to return to the college for six 
 months more, which he did; and while ransacking the library 
 one day, in quest of something to amuse, he lighted on " Bar- 
 clay's Apology," an old, dusty volume, in French. He bore it 
 off to his study and read it attentively, and was met in a nar- 
 row place. He became very thoughtful, and asked one of the 
 professors one day if there were any people now living, hold- 
 ing the faith of Robert Barclay? and was answered, "No; 
 that was only an old controversial book, which they kept to 
 show the reasoning and arguments which could be advanced 
 by those who once professed such principles." " Well," said 
 G., " it is such reasoning and arguments as I never met with 
 before; I must set out and see if I can find any such people; 
 and if not I must sit down alone." Accordingly he went to 
 
 S and made inquiry, and was directed to H. C, a very 
 
 suitable Friend. He knocked at the door, and H. opened it; 
 whereupon G. inquired if there were any now living, profess- 
 ing the faith of Robert Barclay. H. smiled and said he hoped 
 so, and invited him in. They had much conversation, and G. 
 repeated his visits. His father was now displeased, and his 
 friends disappointed, and they reported that he was deranged; 
 but G. persevered until he became a member; attended last 
 Yearly Meeting, and promises to be a consistent one. The 
 following is an extract from his letter to Moses Brown, and 
 will speak his own language: "At last my mind became so 
 exercised that I was constrained to leave the Institution in 
 quest of a people who believed in 'Barclay's Apology,' and 
 if I could not find such a people I determined to worship the 
 Lord alone; but blessed be God, the Lord has still a remnant 
 who are not conformed to the vain and wicked fashions of this 
 world. To this people I desire to join myself, though I feel 
 
SOCIETY OP FRIENDS. 613 
 
 most unworthy to come among them. Yes, I can say with 
 the pious Barclay, that having for a long time been seeking 
 after human learning, I have found that Heavenly learning 
 which gives content to the soul; after this learning may I 
 seek forever. I now believe that though a person may read 
 the Bible ever so carefully and critically in the original lan- 
 guages, yet, the most unlettered person under the teachings 
 of the Spirit of God, is more able to have a true understand- 
 ing of it, than the learned man with all his critical care and 
 study; and though I myself have read the whole Bible in He- 
 brew (except the book of Daniel); although I have read the 
 New Testament critically in Greek and Syriac, and have studied 
 the Bible in several other languages; yet the most ignorant 
 man, who is really taught of the Spirit, can understand the 
 Bible better than I can, unless taught of the same Spirit. 
 And oh! that all who may read this letter might feel the ne- 
 cessity of being taught of God, of sitting as little children at 
 the Saviour's feet, and learning of him who was meek and low 
 of heart. Farewell, 
 
 G. W. R." 
 
 Sir James Mackintosh, in his " Revolution in England," des- 
 ignates "Barclay's Apology" "a master-piece of ingenious 
 reasoning, and a model of argumentative composition, which 
 extorted praise from Bayle, one of the most acute and least 
 fanatical of men." 
 
 The secretary to count D'Estaing, the French admiral on 
 the American coast in the Revolutionary war, after reading 
 " Barclay's Apology," returned it to the owner, thanked him 
 for the loan of " that good book," and said: " It is an excel- 
 lent book; it is all very true, but it is too tight." 
 
 On the above testimony, William T. Robinson, of New York, 
 remarks: " And here lies the difficulty, the rock on which most 
 of those who are awakened to a concern for their everlasting 
 welfare, split and are irrecoverably lost — as Christ, when on 
 earth, said, " Many are called but few chosen"— and the reason 
 is, the cross stands in the way, which very few are willing to 
 
614 INCIDENTS CONCERNING THE 
 
 take up and endure — preferring the gratification of their pro- 
 pensities in following after the beauty and pleasures of this 
 world, and so waste their time and talents in unproductive 
 idleness." 
 
 The writer of the life of Robert Barclay, in the "Biographia 
 Brittanica," makes the following observation respecting his 
 celebrated " Apology " on behalf of the Quakers. — "A very 
 curious and instructive work, in which he with much solidity 
 and perspicuity lays open the causes, and displays the conse- 
 quences, of superstition, on the one hand, and fanaticism on 
 the other, clearing the Quakers from both." 
 
 JohnNorris, M. A., of Oxford, aminister and esteemed writer 
 of the " Church of England," who died in 1771, and who is 
 described in the Biog. Diet, as " a very pious, learned, and in- 
 genious man" (and therefore his opinion respecting the views 
 of Friends, ought to have weight with their opponents, and 
 oifer an inducement to honest inquirers to read their Apology), 
 in his treatise "on Divine Light," makes this acknowledg- 
 ment. — " I cannot think Quakerism inconsiderable, as the prin- 
 ciples of it are laid down and managed by Barclay. That great 
 and general contempt they lie under, does not hinder me from 
 thinking the sect of Quakers to be far the most considerable 
 (in the weight of their arguments) of any that divide from 
 the church, in case the Quakerism that is generally held be 
 the same with that which Barclay has delivered to the world, 
 as such ; whom I take to be so great a man, that I profess 
 freely, I had rather engage against an hundred Bellarmines, 
 Hardings, and Stapletons, [learned men and controversial 
 writers], than with one Barclay." Norris further declared of 
 Barclay, that he knew of no religion so rich in reputation for 
 great men, but might be glad of the accession of such a 
 writer." 
 
 In truth, to adopt nearly the words of a candid writer, " Rob- 
 
SOCIETY OP FRIENDS. 615 
 
 ert Barclay's qualifications for controversial labor were unu- 
 sually eminent; being not only master of useful literature, but 
 of a clear comprehension, a capacious reach of thought, a close 
 and convincing manner of reasoning, delivered in a forcible 
 style, though plain and unaffected. The excellency of his tem- 
 per, heightened by the influence of religion, preserved him in 
 coolness, that his judgment was not blinded by any degree of 
 passion; whilst his regard to undisguised truth prevented him 
 from flattering error or excusing calumny. His enlightened 
 mind penetrated to the bottom of his subject, and this impart- 
 ed a clearness of method which, with the weight of his argu- 
 ments, proved him an over-match for his antagonists." 
 
 A writer in an early periodical of the last century (" Cato's 
 Letters, or Essays on Liberty, Civil and Religious," 1720) ob- 
 serves: "I am not ashamed to ovra that I have, with great 
 pleasure, read over ' Barclay's Apology for Quakerism,' and do 
 really think it to be the most masterly, charitable, and reason- 
 able system that I have ever seen. It solves the numerous 
 difiiculties raised by other sects, and by turns thrown at one 
 another; it shows all parts of Scripture to be uniform and con- 
 sistent. If we allow Barclay those operations of the Spirit, 
 which the Quakers [testify of], and which, he says, every man 
 in the world has and may feel if he watches its motions and 
 does not suppress them, then, I think, all the janglings, vain 
 questions, numerous superstitions, and various oppressions, 
 which have plagued the world from the beginning, would 
 cease and be at an end." 
 
 The following lines were addressed, by Richard Peters, a 
 clergyman of the Protestant Episcopal Church in Pennsylva- 
 nia, to Anthony Benezet, who had loaned him " Barclay's Apol- 
 ogy." It was understood that R. Peters, previously to his 
 perusal of Barclay, had entertained and expressed unfavorable 
 opinions of the Quakers and their principles: 
 
616 INCIDENTS CONCERNING THE 
 
 For Barclay's learned Apology, is due 
 
 My hearty thanks and gratitude to you. 
 
 The more 1 read, the more my wonder's raised, 
 
 I viewed him often, and as often praised. 
 
 Commanding reason through the whole design. 
 
 And thoughts sublime appear in every line. 
 
 Sure some diviner spirit did inspire 
 
 His pregnant genius with celestial fire. 
 
 Long had 1 censur^sd with stupendous rage. 
 
 And cursed your tenets with the foolish age. 
 
 Thought nothing could appear in your defence. 
 
 Till Barclay shined with all the rays of sense. 
 
 His worlcs, at least shall make me moderate prove. 
 
 And those who practise what he writes I'll love. 
 
 With the censorious world, no more I'll sin 
 
 In damning those who own the light within. 
 
 If they can see with Barclay's piercing eyes, 
 
 The world may deem them fools, but 1 shall think them wise. 
 
 The esteem in which the author of this valuable treatise was 
 held by his friends is shown by the testimonies respecting him 
 left by George Pox and William Penn. 
 
 George Pox bears the following short but comprehensive 
 testimony respecting his " dear brother in the Lord, Robert 
 Barclay: " " He was a wise and faithful minister of Christ, and 
 wrote many precious books in defence of the Truth, in English 
 and Latin. He was a scholar and a man of great parts, and 
 underwent many calumnies, slanders and reproaches, and suf- 
 ferings for the name of Christ; but the Lord gave him power 
 over them all. He travelled, often, up and down Scotland, and 
 in England, and in Holland and Germany, and did good service 
 for the Lord; was a man of repute among men, and preached 
 the everlasting Gospel of Christ freely, turning people from 
 darkness to light, and from the power of satan unto God. 
 Much more," he adds, " might be written concerning this faith- 
 ful brother in the Lord and pillar in the church of Christ, who 
 was a man I very much loved for his labor in the Truth. The 
 Lord raise up many more faithful laborers to stand in his 
 place." 
 
SOCIETY OP FRIENDS. 617 
 
 The sterling quality of Robert Barclay is, perhaps, best de- 
 lineated by his contemporary and faithful friend, William Penn, 
 who thus describes him: 
 
 He was distinguished by strong mental powers, particular- 
 ly by great penetration, and a sound and accurate judgment. 
 His talents were much improved by a regular classical educa- 
 tion. It does not, however, appear that his superior quali- 
 fications produced that elation of mind which is too often their 
 attendant. He was meek, humble, and ready to allow others 
 the merit they possessed. All his passions were under the 
 most excellent government. Two of his intimate friends, in 
 their character of him, declare that they never knew him to be 
 angry. He had the happiness of early perceiving the infinite 
 superiority of religion to every other attainment; a'nd Divine 
 Grace enabled him to dedicate his life and all that he possess- 
 ed, to promote the cause of piety and virtue. For the welfare 
 of his friends, he was sincerely and warmly concerned; and he 
 travelled and vprote much, as well as suffered cheerfully, in 
 support of the Society and principles to which he had conscien- 
 tiously attached himself. 
 
 But this was not a blind and bigoted attachment. His zeal 
 was tempered with charity, and he loved and respected good- 
 ness wherever he found it. His uncorrupted integrity and lib- 
 erality of sentiment, his great abilities and the suavity of his 
 disposition, gave him much interest with persons of rank and 
 influence; and he employed it in a manner that marked the 
 benevolence of his heart. He loved peace, and was often in- 
 strumental in settling disputes, and in producing reconciliation 
 between contending parties. In private life he was equally 
 amiable. His conversation was cheerful, guarded and instruct- 
 ive. He was a dutiful son, an affectionate and faithful hus- 
 band, a tender and careful father, a kind and considerate mas- 
 ter. Without exaggeration, it may be said that piety and 
 virtue were recommended by his example; and that, though 
 the period of his life was short, he had, by the aid of Divine 
 Grace, most wisely and happily improved it. 
 
 The death of this worthy man was a fitting close to his life. 
 
618 INCIDENTS CONCERNING THE 
 
 In the year 1690 he was seized with a violent fever. On his 
 death-bed he was in a truly peaceful, resigned and Christian 
 frame of mind. He expressed his love to all faithful Friends 
 in England, and to all the faithful everywhere, particularly to 
 Friends in Cumberland, and to George Fox, for whom he had 
 a special regard; and concluded with these memorable expres- 
 sions: "God is good to all; and though I am under a great 
 weight of sickness and weakness, yet my peace flows. This I 
 know, that whatever exercises may be permitted to come upon 
 me, they shall turn to God's glory and my salvation, and in that 
 I rest." 
 
 Samuel Fothergill, the third son of John Fothergill, was 
 endowed with a strong understanding, and with an active and 
 lively disposition. He was apprenticed to a shopkeeper in 
 Stockport, at which place he fell in with evil and dissolute com- 
 panions, who enticed him into a course of folly and dissipation. 
 He had pursued this wicked life till he was now near the twen- 
 tieth year of his age, in despite of the counsel and warning of 
 his excellent father, who, when about to embark on his third 
 visit to North America, took leave of him in this solemn and 
 awful language: "And now, son Samuel, farewell! farewell! 
 And, unless it be as a changed man, I cannot say that I have 
 any wish ever to see thee again." Samuel Fothergill had not 
 pursued his downward course without strong compunctions 
 and frequent resolutions to forsake his evil ways — and now, 
 loaded with the heavy rebuke of his venerable father^-to 
 whom his revolt from the Divine law had been a source of the 
 keenest anguish — ^he once more resolved on a change of life, 
 and, through Divine mercy, was happily enabled to effect it. 
 
 How strong were his compunctions, how deep his contrition 
 and how great his change of heart, may be learned from a 
 letter he addressed to the Monthly Meeting: 
 
SOCIETY OF FRIENDS. 619 
 
 Dear Friends: — It hath lain heavy upon me for some time 
 to write a few lines to you upon the following subject: 
 
 The Lord Jesus Christ, in his everlasting kindness, that hath 
 long strove with my soul, has been pleased to unstop my deaf 
 ear, that I might hear Him, the Shepherd of his flock, and to 
 open my blind eyes, and let me see my state as it really was, 
 very desperate and very lamentable. He has shown me the 
 dreadful precipice I was at the brink of, and breathed into me 
 the breath of life, in order that I might arise from the dead 
 and live. He has set my sins in order before me, and shown 
 me how I had estranged myself from Him, raising strong de- 
 sires in me to return to Him, the Redeemer of my soul. The 
 consideration of which has raised in my heart a just abhor- 
 rence of my former practices, that induces me to make this 
 public declaration of them, which I desire to do in a few 
 words. 
 
 When Rebecca Hubbs, of New Jersey, had come under the 
 government of Christ, she felt a call to declare unto others 
 what the Lord had done for her soul. Being among the poor 
 of this world, and very illiterate, she felt much discouragement 
 at the prospect. While these struggles were going on in her 
 mind, she went one day into the village of Woodstown, with 
 her husband, and was sitting alone in the carriage at a store- 
 door, when a man looked into the front of the carriage, say- 
 ing. "I do not know what thy name is; but I must speak a 
 little to thee. The Master has a work for thee to do, if thou 
 art faithful to it. I want to tell thee not to plead, as Gideon 
 did, ' My family is poor in Manasseh, and I am the least in my 
 father's house.' This was Gideon's excuse — don't let it be thine ; 
 I want thee to be faithful — be obedient." 
 
 This unexpected salutation from an entire stranger, one who 
 could not know her secret plunges and discouragements, had 
 an animating eifect, and quickened her diligence. The indi- 
 vidual who thus unexpectedly spoke so suitably to her case. 
 
620 INCIDENTS CONCERNING THE 
 
 was that worthy minister, the late Arthur Howell, of Philadel- 
 phia, who had been attending the Quarterly Meeting of Salem. 
 In the Journal of William Williams, the following interest- 
 ing incidents are entered. 
 
 Now I think proper to relate a circumstance which took 
 place as I was travelling, which was as follows: 
 
 " I was alone, and put up at a professor's house, to lodge. 
 After I had been in the hall a little while, the landlord asked 
 to be excused, and walked out to order his evening business, 
 so that I was left alone, which gave me a better opportunity 
 to hear what passed in an adjoining room, where one of the 
 company raised her voice in singing praises to her Maker (as 
 she called it), and after a very short line it broke off into very 
 loud laughter. The singing then commenced again, and then 
 the laughter, and so on for four times; so that I thought that 
 I should be under the necessity of telling them my thoughts, 
 if I should get an opportunity. Supper was soon set in the 
 hall, and they were invited to sup, whereupon the landlady and 
 five young women came in, and we sat down and supped. After 
 we were done, before we left the table, I brought on the dis- 
 course I wished, by observing to the landlady that I hardly 
 thought these were all her daughters. She answered that two 
 of them were her daughters, and the other three were neigh- 
 bors, who had come on a visit. I thought I could mark out 
 the singer; so I spoke and said, 'It is likely I may give you 
 reason to think that I am a meddling traveller, for I have some 
 remarks to make to you, from what I have heard since I came 
 here.' I then told them what I had heard as above related. I 
 told them not to misunderstand me, for I was not speaking 
 against praising their Maker, if it was done with the Spirit, but 
 against its being interrupted by loud, unbecoming laughter; a 
 thing that ought to be beneath the dignity of so noble beings 
 as they were, at any time, much more when engaged in that 
 exercise. 
 
 " I told them, it brought to my remembrance the words of 
 the apostle, where he was speaking of the unruliness of the 
 tongue, with which, saith he, 'We bless God and curse men;' 
 ' these things ought not to be so,' said I, ' these things ought 
 
SOCIETY OF FRIENDS. 621 
 
 not to be mixed together.' When I was done, the noble young 
 woman whom I had marked out in my mind, spoke and said, 
 ' I thank you kindly, sir, for your rebuke. I am the very one, 
 and I knew I was doing wrong when I did it; yes,' said she, 
 ' there was something here' (clapping her hand on her breast) 
 ' which told me that it was wrong.' 
 
 " The landlord then took up the subject, and said something 
 on the imperfection of man, but I do not recollect what he 
 said, nor what I answered; iDut my answer was such that he 
 said no more. The young woman then observed that the leprosy 
 was out of the power of man to cure. I said it was;— but did 
 she not think that Christ was as able to heal the leprosy now 
 as He was when here on the earth? She said He was. ' But,' 
 continued she, 'we read that it gets into the wall; then the 
 wall has to be taken down and rebuilt before it can be cleansed,' 
 and this, she said, was a great work. To which I agreed, and 
 asked if it was not a necessary work to salvation. She said it 
 was. I asked if she did not think it was a possible work 
 through the assistance of the spirit of Christ. After a solemn 
 pause, she said it was. So I told her, if we have a great work to 
 do, and a necessary work, it is no matter how soon we begin, 
 in faith, to do it. To which she acknowledged, and was silent. 
 
 " Then I took the opportunity, in a few words, to open to her 
 and the rest, that to do this work, was to attend to that in 
 the breast, which tells us when we do wrong. For instance, 
 if thou (directing my discourse to the young woman) hadst 
 attended to that within at the first, perhaps thou wouldst not 
 have been overtaken in the first breach of good order, much 
 less to have repeated it. For that which spoke in thy breast 
 and told thee that thou wast doing wrong, was Christ within, 
 the saints' hope of glory, who has descended into the hearts 
 of the children of men, in order to heal them and cleanse them 
 from all sin and leprosy, and make them a pure people, and 
 enable them to praise God in humility of spirit and purity of 
 mind. Then this degrading thing of loud laughter would be 
 far from our minds, and we should be preserved from being 
 overtaken by that fault, as well as by all others. 
 
 " We then rose from the table, and it was taken into the 
 other room. As soon as this was done, the landlord spoke to 
 
622 INCIDENTS CONCERNING THE 
 
 me and said, ' I perceive that you are a minister, and we per- 
 form what we believe to be our family duty, and do much de- 
 sire you, if you please, to go forward in it.' I said I did not 
 think it would be right for him to give such liberty to strangers 
 who put up at his house, although they might appear with fine 
 words; for, if he did, he would lay himself liable to be imposed 
 upon. More than that, I told him that we, as a people, did not 
 believe that we could perform such things at our own stated 
 times. At the same time, I did not wish to put them out from 
 what they did beheve to be their duty, and was willing to be with 
 them, and hoped I should join in anything that was good. So 
 they went through their performances, after which the women 
 withdrew to the other room, and the landlord pretty soon spoke 
 of going to rest. I said I was ready to lie down, so he stepped 
 to the door and called for a candle to light me to bed. When 
 these young women heard this, they all came in again, and the 
 young woman whom 1 have mentioned before, spoke as for all, 
 and said, ' You are a traveller, and will, likely, be up and gone 
 in the morning before we shall come down from our chamber; 
 and we thought we could do no less than to come in and take 
 our solemn leave of you, and once more thank you for your 
 advice and counsel, hoping we may never forget it nor you.' 
 So said they all, as they bid me farewell, with tears flowing 
 from their eyes, which they did not try to hide, for the Truth 
 had tendered their hearts. So we parted in great tenderness 
 and love. Oh, that people would attend to that which teaches 
 within, so that they might become the children of light, and 
 dwell no longer in darkness; for as many as are led by the 
 Spirit of God are sons of God; and God is light, from whom 
 Cometh that which teaches within, being the true light that 
 lighteth every one that cometh into the world, which is the 
 Spirit of God, which leads up to Him, and enables us to become 
 his children." 
 
 William Williams, of Tennessee, says in his Journal: I think 
 proper to relate here, a singular circumstance concerning a 
 little girl, whose father rode sometime with me, when I was 
 first in the State of New Jersey, and at whose house I lodged 
 the night before I left that State to go to New York. The 
 child was then under eight years of age. I had a sitting in 
 
SOCIETY OF FRIENDS. 623 
 
 the family, which was a watering time, for the presence of 
 the Master was to be felt, and the dear little daughter (as well 
 as I remember, the youngest of a large family) was tendered, 
 and felt her mind much attached to me in tender love, which 
 I was sensible of at that time. This was in the Fifth Month, 
 1811, and as I returned from the eastward in the Sixth Month, 
 I sent for some linens which I had left there, and when I 
 opened them, I found a small present, from this child to my 
 little daughter at home, whom I had told her of. On the 
 eighth day of the Second Month, 1813, 1 left home again, and 
 in the course of this visit also, I got to her father's house; 
 and when I got there, I soon looked for the little daughter, 
 but saw her not. I then asked for her, and saw the tears start 
 in the eyes of her mother at the hearing of her name. We 
 sat awhile in solemn silence, and I spoke and said: "Is the 
 child gone to rest?" she said: "She has;" and then told me 
 about her latter end, which I thought I would then write; but 
 I put it off at that time, yet it made so deep impressions on 
 my mind, that it could not be erased. The child was taken 
 sick, and in a little time afterwards she told her mother that 
 she should not live to get well again, but should die; and her 
 mother asked her if she was willing to die. She said there was 
 but one thing that she wanted; that was to see that Friend who 
 was from Tennessee; " If I could only see him once more, and 
 hear him, I should be willing then to go to my heavenly Father, 
 and leave all my dear friends behind;" and thus she continued 
 for many days, often saying: " heavenly Father, I am willing 
 to die, and come to thee, yet I wish to see that endeared Friend 
 and hear him preach to my father and mother, and to my 
 brothers and sisters, if it be thy holy will, Lord! but not my 
 will be done." And one day as her mother was sitting by her 
 bed with another friend, Mary lay still, as though she was asleep 
 or in a doze, for an hour or more; then she stirred, and her 
 mother asked her if she wanted anything (meaning drink or 
 any refreshment), she said: "No, she wanted nothing but to 
 die," and added: " I have wanted to see dear William Williams, 
 but I shall not see him, but shall die; you will see him." " 0, 
 no, Mary," her mother said, " he lives a great ways from here." 
 " No matter for that he is on his way now, and in time he will 
 
624 INCIDENTS CONCERNING THE 
 
 be here in this land, and thou Avilt see him and hear him; and 
 then give my love to him, and tell him, I go to my Father and 
 his Father, there to wait for his coming." So, on the next 
 day she quietly departed this life, when I was in Virginia, on 
 my way to these parts. 
 
 Co^ of a Testimony of William Williams, who departed this 
 life about the first of the Ninth Month, 1824, delivered 
 about a week before his death. 
 
 It is well known to many on our continent that I have lived 
 an active life, in which I have not believed in, neither followed 
 cunningly devised fables or the rudiments of men, neither hu- 
 man reason alone; but I have believed in the doctrines of the 
 glorious Gospel of our blessed Lord and Saviour Jesus Christ, 
 as they stand recorded in the Scriptures of Truth, and not 
 because they stand there alone, but the spirit of God bearing 
 witness with my spirit, that these things are true. This doc- 
 trine have I believed from a child, and when I became obedi- 
 ent to the manifestations of Divine grace in my own heart, 
 given to me and to all men to profit withal, I was called upon to 
 publish the same to the sons and daughters of men, to which 
 call I became obedient, conferring not with flesh and blood, 
 but trusting to his Divine promise, that He would be with his 
 followers to the end of the world; which promise I found to 
 be fulfilled, so that through his aid and assistance I have been 
 enabled to go forth among all sorts of people, and to publish 
 his Gospel in large and mixed assemblies, where there were 
 many and various minds; the power accompanying the Word, 
 so that the mouths of gainsayers were stopped, and the minds 
 of the unbelievers were shaken, so that none dare oppose me 
 openly. Yet the unbelievers in Christ often talked behind my 
 back, calling me a liar, a fool and many other things, and that 
 I would alter my mind before I died; and as I have now been 
 confined to my chamber and bed fifteen months, wherein I have 
 had great opportunities to consider and reconsider, and now 
 feeling that my close is drawing near, for the comfort of my 
 well-wishers everywhere, and for the stopping of the mouths 
 of the gainsayers; I give this forth as my last testimony to 
 the glorious Gospel of Christ, that my mind hath become in 
 
SOCIETY OF FRIENDS. 625 
 
 my silent meditations more and more strengthened in faith to 
 believe in God, in his dear Son Jesus Christ, and in his glori- 
 ous Gospel. I have become deeply exercised from day to day 
 on account of the disobedient and unbelieving, seeing the awful 
 situation that they are in, and will unavoidably centre in, if 
 they do not come to return, repent and live. " Verily there 
 is a reward for the righteous; verily there is a God that judg- 
 eth in the earth." Now to the glory, to the honor and to the 
 dignity of that God in whom I have believed, be it ascribed, 
 that I feel no condemnation, but that my soul is enabled to 
 sing: "0 death! where is thy sting? grave! where is thy 
 victory;" and this not in the dark, but under the influence of 
 the inshining light of the ever blessed Gospel, wherein I may 
 say, that I feel many who have seen and heard me very near 
 to my best life, hoping ere long we shall meet in the mansions 
 of eternal peace 
 
 Mildred Ratclipf. 
 
 The following tribute to the memory of a beloved minister 
 of the Gospel, has for many years been circulating in manu- 
 script. 
 
 Her residence was in Western Pennsylvania, whither she 
 had removed from Virginia, her native State. During a re- 
 ligious visit which she paid in the latter years of her life to 
 Philadelphia Yearly Meeting, she made a strong impression 
 on the minds of many, not only by her services in our meet- 
 ings, but by her remarkable powers of conversation, which 
 were directed to the promotion of the kingdom of the Re- 
 deemer; so that, like the late Christopher Healy, her familiar 
 intercourse in the parlor was like preaching. 
 
 Her health was very frail,, and she was frequently disabled 
 from journeying by attacks of disease. On one such occasion 
 she found a quiet resting place at the house of the late Wil- 
 liam Kinsey, of Frankford, Philadelphia. His wife, Phebe, a 
 sweet-spirited and valuable elder, years after related to me an 
 incident which occurred at that time. As day after day passed 
 40 
 
626 INCIDENTS CONCERNING THE 
 
 away, while Mildred was still lying on her sick bed, the young 
 man, who waited on her and her female companion, became 
 very uneasy. Harvest time was approaching, and he had left 
 no one at home who could properly attend to the gathering of 
 his crops, and so he feared that they would be allowed to go 
 to waste. Mildred felt sympathy for him — and one day was 
 favored with a revival of faith on his account, and told him 
 she believed his crops would be safely housed. He could 
 scarcely accept the encouragement offered, and replied that 
 he did not see how it was to be done. Yet so it turned out. 
 His grain ripened sooner than that of his neighbors and they 
 went into his fields, and gathered it; so that on his return 
 home he found Mildred's prediction had been fulfilled. 
 
 There is an eagle brightness in that eye, 
 Whence radiant sparks of inspiration fly ; 
 There is a witchery in that fluent tongue. 
 Whence rich instruction every breath is flung. 
 
 The mute, the eloquent, the weak, the sage. 
 The wise, the simple, infancy and age. 
 As thou departed scenes called into view. 
 Hung on thy lips ; for, ancient things and new 
 
 From thy exhaustless treasury are brought ; 
 In all the dishabille of native thought. 
 As erst the prophet's vine, thy branches shoot 
 Over the wall, rich with luxuriant fruit. 
 
 Though still thy Master's pruning tcnife was linown, 
 The native vigor in new shoots was shown. 
 Oft have the archers shot, but still thy bow 
 Abode in strength ; thou quailed not at the foe. 
 
 Strengthened by Jacob's God, thy hands were strong 
 To stand the combat, tho' the strife was long ; 
 Yet, with thy mental strength, thy spirit's force, 
 Guiding our hearts, in a mysterious course ; 
 
 Holding in leading strings, the strongest mind 
 A willing captive, curiously entwined 
 In some unearthly gossamer, whose strength 
 It cannot sever, nor define its length. 
 
SOCIETY OF FRIENDS. 627 
 
 Thou art thyself a prisoner ; a poor frame, 
 Shattered and weak, bears Mildred Ratdiff 's name. 
 A spirit of gigantic powers is pent 
 In a frail body, by each light wind rent 
 
 A mind, expanded as cerulean dome. 
 
 Is girt with pains and weaknesses at home. 
 
 The glories of the coming world are thine. 
 
 But this world's splendors never, for thee, shine. 
 
 Thou see'st the gems and jewels of the throne. 
 But, gems and jewels here, wilt never own. 
 In thy log-cabin, by the mountain's side. 
 The Christian traveller loveth to abide. 
 
 Springs of refreshment there are bubbling up ; 
 There the dear Master fills the sparkling cup ; 
 And, as in Cana, still his power Divine 
 Turns living water to refreshing wine. 
 
 Though small thy oil, thy wheaten measure scant. 
 Thy King's own promise is, Thou shalt not want. 
 This was his language, when the bond went free. 
 And thy slaves rose to men, to liberty. 
 
 Glorious that day to thee, when comes the cry, 
 Thy Father's chariot waits ! Home to the sky ! 
 Then, may the church wear sackcloth ; then, the bride, 
 In secret chambers, seek her grief to hide. 
 
 Then, may the priests before the altar fall ; 
 Young men and maidens tell the mournful tale ; 
 Then, may the plaintive cry from all proceed, — 
 Israel doth mourn a prophetess indeed. 
 
 But oh I to thee how glorious I Stripped of all 
 
 Earth's woes and weaknesses, heir-looms of the fall, 
 
 The buoyant spirit, like a bird let fly. 
 
 Shall join the church triumphant, in the sky. 
 
 Father of mercies, from this harvest home. 
 
 May seed be scattered and fresh verdure come ! 
 
 A WEAK-MINDED CHRISTIAN. 
 He was the son of pious parents, who had, as the Lord 
 opened the way for it, instructed him in the knowledge of the 
 Truth, and the dear Saviour had condescended to his weak in- 
 tellect, so that the words of wisdom fell not into barren ground. 
 He was a great sufferer, and through strengthening grace, 
 
628 INCIDENTS CONCERNING THE 
 
 was enabled to bear his physical anguish with exemplary pa- 
 tience. Yet in the weakness of his mental constitution, he 
 was fearful to be left alone. Disease wore away his strength 
 and the boy who could not bear to be parted from his mother, 
 came to his dying day. But the merciful condescension of his 
 dear Saviour was manifested towards him, in that he knew not 
 that he was about leaving her. He felt no additional pain, 
 only the things around his bed seemed" strangely to change. 
 But his mother was near, and so in quiet he gently breathed 
 his last, and was gathered by the blessed Saviour without a 
 pang or struggle. There was an additional weakness, a sink- 
 ing of the pulse, until its motion ceased, and then all pain and 
 fear were over, and the feeble-minded one found the Saviour's 
 arms of strength around him, and needed no earthly one to 
 guide and guard. In a sweet assurance of the extension of 
 the gathering arm of mercy towards this weak child, his Chris- 
 tian parents rejoiced even in tribulation. In respect to him 
 the following lines were vreitten: 
 
 ' We had a weak and tender one, 
 
 Unfitted for the storms of life ; 
 With him the work of death begun, 
 
 And he was safely housed from strife. 
 A timid child, and wont to cling, 
 
 For safely to his mother's side, — 
 He needed her protecting wing, — 
 
 He needed her to cheer and guide. 
 Of feeble mind,— yet firm to bear 
 
 In patient grief,— as day by day, 
 Strong agony 'twas his to share. 
 
 Till all life's vigor wore away. 
 He could suppress each pain-stirred groan 
 
 Yet feared he to be left alone : 
 He would have viewed with thought of dread 
 
 Heaven's open gates before him spread, — 
 Since in that holy happy place 
 
 Maternal care he feared to miss. 
 And not a dear familiar face, 
 
 Would welcome to its bowers of bliss. 
 
SOCIETY OF FRIENDS. 629 
 
 But Heavenly love was round his bed 
 
 To soothe all fears that might annoy, 
 And death laid off all looks of dread, 
 
 Before he touched the timid boy. 
 He knew not 'twas his time to die. 
 Without a groan, without a sigh,— 
 He left his crippled form, to spring, 
 A babe of grace on cherub wing : 
 To feel adoring praises move, 
 
 Amid the white robed ransomed host, — 
 And in the flow of Heavenly Love, 
 
 To find all fears and weai<ness lost." 
 
 Lines suggested by a re-perusal of the Testimony of Tot- 
 tenham Monthly Meeting concerning Thomas Shillitoe, who 
 deceased Sixth Month, 1836, aged eighty-two years. (See 
 Friends' Library, vol. iii.) 
 
 And now beneath the weight of fourscore years. 
 
 Not rusted, or in self-indulgence spent. 
 Thy path of faithful dedication nears 
 
 The goal, yet on thy Master's work intent. 
 Freely renouncing earthly gain and ease. 
 Not thy own will to do, but Him to serve and please. 
 
 Oh I faithful one, how oft at duty's call, 
 
 IVlidst ocean's perils— perils of the land— 
 Thou the dark dungeon and the prison wall 
 
 Explored, and at his bidding oft did stand 
 Before the kings and princes of the earth, 
 Clothed in his armour who had sent thee forth. 
 
 And in that panoply of love Divine, 
 Emperors and kings to thee have bowed the ear. 
 
 And even the low debased, the libertine 
 Repentant, shed the penitential tear ; 
 
 While to the sorrowing thou didst oft impart 
 
 Sweet words of cheer, and Gospel light to the benighted heart. 
 
 And now " at evening time, behold 'tis light," 
 
 The goodly land, the crystal gates 1 see, 
 A glorious prospect greets my raptured sight, 
 
 Thus thou exdaim'st in joyful ecstacy : 
 Yet works or merits, have I none to plead 
 
630 INCIDENTS CONCERNING THE 
 
 At the pearl gates, or on that road so fair ; 
 No claims to offer for that glorious meed, 
 
 On Jesus 1 rely for entrance there. 
 Clothed in his righteousness, all works of mine 
 Renounced, 1 trust in that bright robe to shine. 
 
 The love of my Redeem'er sweetly flows, 
 
 Even his whose precious blood was shed for me ; 
 And through that love my heart expanding glows, 
 
 Embracing all men universally. 
 Thus closed, illumined with a glorious ray, 
 Triumphantly, thy arduous well-spent day. 
 
 But who, blest one ! thy falling mantle caught? 
 
 On wliat Elishas did thy spirit rest ? 
 Who, with a faith and love lil<e thine, have sought 
 
 The pearl of price, earth's treasures vain, confessed 
 That they esteemed, compared with this, as dross. 
 And 'midst temptations bear the daily cross. 
 
 Oh ! Thou, whose voice omnific pierced the ear 
 
 Of buried Lazarus, awake we pray 
 Our earth-incumbered spirits, make them hear 
 
 Thy word, " come forth," arise, that thus there may 
 A living army instrumental be 
 In bringing sons from far, and daughters as from earth's remotest sea. 
 
 Peter Gardiner, a Friend who lived in Essex, had a concern 
 to visit Friends in Scotland, but being in low circumstances, 
 and having a wife and several children, was under discourage- 
 ment about it. The Lord in mercy condescended to remove 
 his doubts by letting him know that he would be with him, and 
 though he was but a weakly man, having no horse to ride, yet 
 strength would be given him to perform the journey, and he 
 would be sustained so that he should not want for what was 
 needful. He, having faith, with innocent weight, laid his con- 
 cern before the Monthly Meeting to which he belonged; and 
 Friends concurring with him therein, he took his journey along 
 the east side of the nation, through Norfolk, Lincolnshire and 
 Yorkshire; and coming to a week-day meeting at Bridlington, 
 where John Richardson then dwelt, he lodged at his house. 
 
SOCIETY OF FRIENDS. 631 
 
 In the evening, the doors being closed, Peter asked him if any 
 Friend lived that way; (pointing with his finger), John told 
 him that he pointed towards the sea, which was not far off. 
 He said he believed that he must go that way in the morning, 
 and see somebody. John asked if he should go with him; he 
 said he believed it would not be best, and so went to bed. 
 
 In the morning, when breakfast was prepared, John thought 
 he would see if the Friend was well, but he found the bed 
 empty, and that the Friend was gone, 'whereat he wondered. 
 Soon after, Peter came in, to whom John said: "Thou hast 
 taken a morning walk — come to breakfast." They sat down,- 
 but before they were done eating, a Friend from the quay or 
 harbor (in the direction Peter had pointed) came in and said: 
 " John, I wonder at thee to send this man to my house with 
 such a message." He then related: — That in the early twi- 
 light of the morning, Peter came to him, as he was standing 
 in the fish market-place, looking out on the sea, to observe 
 the wind; that he asked him if he would walk into his house 
 — Peter answered that he came for that purpose; that when 
 they went into the house, Peter enquired whether his wife was 
 well, and it was answered that she was sick in bed, and he 
 was invited in to see her; Peter said he came so to do. Then 
 being conducted into the chamber where the sick woman was, 
 he sat down by her, and after a short time, told her the will 
 and resignation of her mind were accepted instead of the deed; 
 and that she was excused from the journey which had been 
 before" her, and should die in peace with God and man. Then 
 turning to her husband, he said:— "Thy wife had a concern 
 to visit the churches in another country beyond the sea, but 
 thou wouldst not give her leave; so she shall be taken from 
 thee; and behold the Lord's hand is against thee, and thou 
 shalt be blasted in whatsoever thou doest, and reduced to 
 want thy bread." The man seemed angry with John, who bid 
 
632 INCIDENTS CONCERNING THE 
 
 him be still and weigh the matter; for "I knew not of the 
 Friend's going to thy house, but thought he was in bed, and 
 did not inform him about thee nor thy wife," at which he went 
 away. 
 
 Peter continued his journey towards Scotland, and John 
 Richardson and another Friend went with him to Scarborough 
 on horseback (for he would not let them go on foot), and he 
 kept before them full as fast as they chose to ride. When 
 they had gone about half-way, he gained ground on them and 
 John said he was filled with admiration, for he thought that 
 he seemed to go with more slight and ease than he had ever 
 before seen any man travel, John riding fast. When he over- 
 took him, he said: " Thou dost travel very fast." Peter re- 
 plied, " My Master told me, before I left home, that he would 
 give me hind's feet, and He hath performed his promise to 
 me." 
 
 When they came in sight of Scarborough, Peter said: " Take 
 me to a Friend's house, if there is any there." John replied, 
 " I will take thee to the place where I lodge, and if thou art 
 not easy there, I will go until we find a place, if that may be." 
 So John Richardson took him to his lodgings, and just as they 
 entered the door, they heard some one go up stairs, and anon 
 the woman Friend of the house, coming down with a neighbor, 
 invited them to sit down. In a short time Peter said: " Here 
 is light and darkness, good and bad. in this house." After the 
 woman had got them some refreshment, she asked John, " Who 
 hast thou brought here? " " A man of, God," he replied. Hav- 
 ing a meeting next day at Scarborough, John staid with him, 
 and said he had good service. He also went with him to sev- 
 eral Friends' houses there, and he frequently spake his sense 
 of the state of the families. But as they were near entering 
 one house, Peter stopped and said: "My Master is not there 
 — I will not go in;" so they turned away. Next morning, at 
 
SOCIETY OF FRIENDS. 633 
 
 parting, John Richardson asked him how he was prepared with 
 money, telling him his joiirney was long. Peter answered: 
 "I have enough; my Master told me that I should not want, 
 and now a bit of bread and some water from a brook refreshes 
 me as much as a set meal at a table." But John insisted to 
 see how much money he had, which was but two half-crowns; 
 on which John took a handful of small pieces from his pocket, 
 and forced Peter to take them, telling him it was as free to 
 him as his own; for so the Lord had put it into his heart. Here 
 they parted — John and the other Friend returned home. 
 
 In about two weeks afterwards the man's wife (before men- 
 tioned) died, as Peter had foretold. At that time the same 
 man had ships at sea; his son was master of one; a second 
 son was on board another; and in their voyages they were all 
 wrecked or foundered, and their cargoes chiefly lost. His two 
 sons and several .of the hands were drowned. The man soon 
 after broke, and could not pay his debts; and though he had 
 been in good circumstances, if not very rich, he came to want 
 bread before he died. 
 
 The following notice of Anthony Purver and his .translation 
 of the Bible is attributed to Hartley Coleridge. 
 
 Anthony Purver was a Quaker, poorer and less educated 
 than most of his brethren; by trade a shoemaker. Can any 
 one assign a reason why so many shoemakers have become 
 eminent for their genius or their enthusiasm? The employ- 
 ment is still, often solitary, and allows a man to be medita- 
 tive. Anthony Purver, as he worked with his awl, was over- 
 mastered with an idea that he was called and commanded to 
 translate the Scriptures. His faith attributed the impulse, 
 whose origin he could not trace in his own will or in the con- 
 catenation of his human thoughts, to the Divine Spirit. But, 
 if he was an enthusiast, he was an enthusiast of much sanity; 
 for he sought the accomplishment of his end by the necessary 
 means, and he did not begin to translate till he had mastered 
 the original tongues. We know not what assistance he re- 
 
634 INCIDENTS CONCERNING THE 
 
 ceived in this great undertaking, which was commenced when 
 he had long outlived the years of physical docility; but if it 
 be true, as stated, that he began with the Hebrew iirst, (and 
 it was the natural course to occur to his mind), he must have 
 had some, for there was then no Hebrew and English lexicon 
 or grammar. However, he did acquire a competent knowledge 
 of the Hebrew, Chaldee, and Syriac. He afterwards learned 
 Greek, and Latirf last of all. But still he could not have ac- 
 complished his purpose without pecuniary aid, and that aid 
 was liberally afforded by Dr. Fothergill, at whose sole expense 
 Purver's translation of the Old and New Testament, with notes 
 critical and explanatory, in two volumes folio, was printed, 
 and appeared in 1765. A short account of this extraordinary 
 effort of faith and perseverance may be found in Southey's 
 Omniana. It is said to be remarkable for a close adherence 
 to the Hebrew idiom. It has not apparently attracted as 
 much notice among biblical scholars as the curiosity, to say no 
 more, of its production would seem to challenge. We never 
 saw it but once, and that was in the library of a Friend. We 
 doubt, indeed, whether any new translation, however learned, 
 exact, or truly orthodox, will ever appear to English Chris- 
 tians to be the real Bible. The language of the authorized 
 version is the perfection of English, and it can never be writ- 
 ten again, for the language of prose is one of the few things 
 in which the English have really degenerated. 
 
 TO THE MEMORY OF GEORGE DILLWYN. 
 
 . Fully ripe, like the ear for the reaper. 
 
 He met the pale messenger's word ; 
 
 Oh ! sweet is the sleep of the sleeper 
 
 That rests in the name of the Lord. 
 
 He slumbers at length with his fathers 
 
 Secure from the tempests of time : 
 For the storm that on earth often gathers. 
 
 Is unknown in the heavenly clime. 
 
 They have placed the cold earth on his ashes ; 
 
 They have given him up to the tomb ; 
 But the light of his virtues still flashes, 
 
 The pathway of Truth to illume. 
 
SOCIETY OP FRIENDS. 635 
 
 He is dead — but his memory still liveth ; 
 
 He is gone — his example is here; 
 And the lustre and fragrance it giveth 
 
 Shall linger for many a year. 
 
 He stood in the might of his weakness, 
 With the snows of long years on his head ; 
 
 And sublime with a patriarch's meekness 
 The Gospel of Jesus he spread. 
 
 The pathway of the faithful he noted— 
 
 In the way of the humble he trod— 
 And his life was with ardor devoted 
 
 To the cause of religion and God. 
 
 Like the sun of a midsummer even, 
 
 When unclouded it sinks in the west, 
 His departure was brightened from heaven, 
 
 With a cheering assurance of rest. 
 
 Calm and soft and serene was the slumber, 
 
 Preceding his glorious rise, 
 And free from all cares that encumber 
 
 The moment he winged to the skies. 
 
 Oh ! there's joy in the grief of the weeper, 
 
 Whose loss may above be restored ; 
 And sweet is the sleep of the sleeper 
 
 That rests in the name of the Lord. 
 
 " Servant of God I well done ! 
 Rest from thy loved employ — 
 Thy walk of glory done^ 
 Enter thy Master's joy." 
 
 SAMUEL FOTHERGILL, WILLIAM HUNT AND JOHN 
 WOOLMAN. 
 
 Lines Written to the Memory of Samuel Fothergill, William Hunt and 
 John Woolman.— Written 1772. 
 
 Whence, oh, my friend, that sadly pensive sigh ? 
 Whence those descending sympathetic tears ? 
 Has thy firm bosom met some adverse shock? 
 Or dost thou feel another's secret woe ? 
 — No : 'tis a general, universal grief 
 That swells thy bosom with augmenting pangs I 
 Thou mourn'st for Zion, mourns the church's loss, 
 By the removal of her valiant sons — 
 
636 INCIDENTS CONCERNING THE 
 
 For who can view her stately pillars gone, 
 Those firm supports of virtue's weighty dome, 
 And not unite in tributary tears ? 
 
 No more a Fothergill with Truth's bright shield 
 Maintains the dignity of Christian zeal ; 
 No more he shines the mirror of the good, 
 The noble standard of accomplished man ! 
 
 Whate'er of great the moralist can boast, 
 Whate'er superior grace religion gives. 
 In him portrayed' a finished character. 
 With what persuasive, nervous eloquence 
 His lips have uttered this endearing call : 
 " Ye rising youth, the hope of future years. 
 You who have felt the cords of heavenly love 
 To draw and disengage you from the world. 
 Keep near that quick'ning, vivifying power 
 Which freed from bondage Israel's favored sons ! 
 So shall you grow to glad parental love, 
 And stand as warriors in defence of Truth ! 
 On you the important cause must soon devolve. 
 Oh, be ye faithful, upright and sincere." 
 
 No more he speaks ; his flowing periods cease ! 
 No more he lights devotion's sacred flame ! 
 No longer warms and aids the ascending soul 
 To scale the altar whence his virtues flowed; 
 For all proceeded from the throne of grace ; 
 His light, his love, his ardent charity. 
 Were but the emanations of that Sun 
 Whose rays diffusive are the Christian's strength, 
 His bow, his battle-axe, his only hope. 
 
 Nor less revered the memory of Hunt, 
 That noble veteran in his Master's cause. 
 Who greatly left his wife, his native land. 
 With every pledge that renders life most dear, 
 To purchase that best gift— a peaceful mind. 
 You, who with him have oft retired to sit 
 In inward silence, awful and profound. 
 Beneath the shades of Sinai's cloudy top. 
 To wait the unfoldings of mysterious love. 
 You only know the deep and ardent travail 
 Of his mind ; his sympathetic mind. 
 In fellow-laboring lent a secret strength 
 With yours uniting, raising light and life. 
 
 And thou, oh, Woolman, venerable seer. 
 Art highly worthy of the plaintive lay ; 
 In thee the astonished, gazing world admir'd 
 What this degenerate age can rarely boast— 
 A faithful follower of a suffering Lord ! 
 
SOCIETY OP FRIENDS. 637 
 
 'Twas thine the painful, thorny path to tread ; 
 
 'Twas thine to bear a Saviour's dying cross ! 
 
 Redeemed from earth and earth's perplexing cares, 
 
 Redeemed from lawful and unlawful self. 
 
 Thy mind was tutored, fitted and prepared 
 
 To enjoy the highest privilege of man ; 
 
 A near companion with Eternal Good— 
 
 A fellowship celestial while below— 
 
 The certain earnest of immortal bliss ! 
 
 Thy only wish, to hear and to obey 
 
 The sacred mandate, and supreme decree 
 
 Of Him who calls for purity and peace. 
 
 Here stop my pen— This fainter sketch forbear 
 Of what their retrospective virtues teach— 
 Their bright examples thus address mankind : 
 " Our painful, arduous warfare now is past — 
 Our souls released from earth's penurious soil, 
 Are gone to enjoy the liberty they loved ; 
 That full fruition of triumphant joy 
 For which we labored in our militant state. 
 Mourn not for us— the living claim your tears ! 
 Weep for those dead in trespass and in sin I 
 Tread the same steps which centered us in rest. 
 By good example call to the supine ; 
 The young encourage, animate the weak ; 
 Comfort the mourners, strengthen those who faint, 
 That Zion thus may shake herself, and shine 
 With the bright lustre of her ancient days." 
 
 TO DANIEL WHEELER 
 
 on hearing him say, in answer to a friend who queried respecting his home,— "I 
 have no home." 
 
 Pilgrim and stranger as thou art on embassy of love, 
 
 The messenger of Gospel Truth, an heir of rest above, 
 
 Well mayst thou say there is no spot from which thou shalt not roam. 
 
 That nook thy spirit knoweth not, nor asks on earth a home. 
 
 Afar from scenes most fondly prized ; from friends in life most dear ; 
 Duty has marked thy footsteps out, a way than none more clear ; 
 But peace, sweet peace, hath followed thee, thy spirit's favored dome. 
 For every man thy brother seems, and every land thy home. 
 
 And whether moored on England's coast, or yet on Russia's plain. 
 Or on the mountain billow tost, while ploughing on the main, 
 Jesus has been thy guiding star, and thou couldst safely roam. 
 While riding on the swelling serge, the Freeling was thy home. 
 
638 INCIDENTS CONCERNING THE 
 
 God's Holy Spirit beaming there (thy passport o'er the deep), 
 When danger's darkest hour was near, lulled the rough winds to sleep. 
 In perils, oft thy soul was staid where evil could not come ; 
 Christ was thy anchor in the storm, thy port, thy spirit's home. 
 
 He bade thee go to distant lands, to seas and isles afar ; 
 Nor didst thou doubt his torch of love would be thy guiding star. 
 Benighted sons there gathered round, rejoiced to see thee come ; 
 And, in God's hand an instrument, e'en there thou wast at home. 
 
 From snow-crowned heights, where love grew strong, faith led thy 
 
 steps away 
 To tropic suns and genial climes, where earth's rich garden lay. 
 From north to south, from east to west, gray-headed thou hast come. 
 And, while we hail thy spirit here, oh ! be our hearts thy home. 
 
 Yes, let thy precepts be impressed upon the softened clay. 
 Not merely as the morning dew that passeth soon away. 
 But as the shower that resteth long ; that thus in years to come 
 Remembrance of the faithful past may cheer thy evening home. 
 
 As Christians, we can greet thy soul on Truth's exalted ground ; 
 As children, come with listening ears to catch love's welcome sound ; 
 For thou hast trod youth's slippery morn ; noon past, and twilight 
 
 come; 
 Experience speaks, come, follow me, as 1 am travelling home. 
 
 Loved ones thou hast ; for life to thee has been one favored chain 
 Whose golden links, tho' severed now, will re-unite again, 
 Where faith shall end in glorious sight, where partings never come. 
 And prayer be turned to endless praise in thy eternal home. 
 
 SUSAN H. LOYD, 
 
 ADDENDA TO SUSAN LOYD'S LINES TO DANIEL WHEELER. 
 
 In frost-bound Russia, she who shared thy bosom's joy and care, 
 Laid down in peace her weary head, her Master's joy to share ; 
 From sea-girt isles, against whose base old ocean's surges come, 
 Thy William bowed to God's decree, and sought a heavenly home. 
 
 In giddy France the lovely one, who with affection true 
 Had followed thee to southern climes, and all thy combats knew, 
 Waited thy coming from the west, across the Atlantic's foam : 
 Saw thy dear face again in love, then hasted to his home. 
 
 Perhaps in mercy, He who gave, may every green bough take, 
 And thou, a tree late flourishing, a branchless trunk mayst make ; 
 Then oh ! how joyous will it be— no longer doomed to roam — 
 To hear the mandate from above that calls thy spirit home. 
 
SOCIETY OP FKIENDS. 639 
 
 'Tis done ! the chariot wheels have passed along the parted air ; 
 The victory won, the soldier leaves the field of toil and care. 
 The house eternal of our God, the everlasting dome 
 Is now the resting-place of him who had on earth no home. 
 
 JOSEPH KITE. 
 
 OuB Gallery — Northern District Meeting. 
 
 The following lines, descriptive of some of the worthies who 
 belonged to the Northern District meeting of Friends in Phil- 
 adelphia, fifty or sixty years ago, were found after his decease, 
 among the papers of the late Joseph Kite, author of " The 
 Arm Chair." 
 
 Gone are our princes ! and the common lot 
 
 Records their lives — they were and they are not ! 
 
 Man bows submissive as death's shaft is hurled. 
 
 Unbending conqueror of an humbled world ! 
 
 Dust seeks its dust! then the freed spirits know 
 
 A union with their Head, commenced below. 
 
 Here of the well of life they joyful sang. 
 
 There they partake the fount from whence it sprang ! 
 
 The worthies of an earlier day had fled 
 
 To join the mighty army of the dead : 
 
 Emlen and Savery, Scattergood and Jones, 
 
 Whose trumpets filled the ear with Gospel tones. 
 
 No more were here beside the altar found. 
 
 Nor to the people gave a certain sound 
 
 When first amid the gathered flock 1 came 
 
 To the North Meeting ; still a living flame 
 
 Burned on the altar ; still a chosen few 
 
 Could the remembrance of past days renew ; 
 
 Though glorious lights had passed the heavenward track. 
 
 Their beams, reflected, came in glory back ! 
 
 Though oft we mourn for better days gone by. 
 
 When our forefathers, of stern probity, 
 
 Stood as a rampart, throwing back the tide 
 
 Of coming billows, threatening dangers wide. 
 
 Yet deem not all is lost. Are there not now 
 
 Here many hearts no Baal learns to bow ; 
 
 Souls firmly wedded to a suffering Lord, 
 
 And gifted servants to proclaim his word ! 
 
 We may not name them, though we fain would name— 
 
 " Well done ! " at last will be their well-earned fame ! 
 
I 640 INCIDENTS CONCERNING THE 
 
 They stand as watchers still upon the wall, 
 
 Their warning voices to the careless call ; 
 
 Haply the children of our time will tell 
 
 To their descendants, while their bosoms swell, 
 
 How nobly stood the worthies of this day. 
 
 With armor burnished, fitted for the fray ; 
 
 How battled they with an unshrinking front, 
 
 Bearing the conflict's most appalling brunt. 
 
 Here they may mour^— our worthies are laid low — 
 
 And fear that Israel no more such shall know ; 
 
 But He who holds creative power can still 
 
 Call into being servants of his will. 
 
 In every age a remnant will be found 
 
 To do his bidding, in his grace abound ; 
 
 Go in and out before the people, clad 
 
 In that bright armor that makes Israel glad. 
 
 JERUSHA CURTIS. 
 
 'Mid briars and thorns a gaudy flower-bush grew ; 
 Bowed bruised to earth, abroad its odors threw ; 
 For soon a storm swept through the bright parterre. 
 And tempest darkness filled the troubled air ; 
 Its painted leaves then lay upon the ground. 
 Buds of its being strewed the earth around ; 
 Proudly awhile it fluttered in its pride. 
 With its gay branches growing at its side ; 
 The Gardener laid the fairest scions low. 
 And left the poor stripped bush few shoots to show ; 
 But a sweet fragrance, all unknown before. 
 Did from its wounded side rich balsam pour. 
 Jerusha Curtis, In her hour of joy, 
 
 Lived to the world, scarce tasting of alloy. 
 Her children held her with a powerful tie. 
 While earth's loved objects hid her from the sky. 
 Mercy removed her idols, stained the view 
 Of worldly pleasures, as it gently drew 
 Towards the Saviour — till she humblj' stood 
 A living witness of his cleansing blood. 
 Then for his cause she raised her voice of praise. 
 And died in hope — rejoicing in his ways. 
 
 Jerusha Curtis died on Third-day, the eighteenth of Fifth 
 Month, 1830, aged about fifty-one years, after a long and suf- 
 fering illness. She had many domestic afflictions, which tended 
 to her purification. She was an honest minister of the Gospel, 
 who bought the Truth for a price and sold it not. 
 
society of friends. 641 
 
 Leonard Snowden. 
 
 Thy meek, kind look — thy penetrating eye — 
 Thy earth-bowed form — thy thought ascending high — 
 Thy steady gathering to the house of prayer — 
 Thy reverend waiting on the Master there — 
 Thy honest dealing— sympathetic press, — 
 That sends the mourner help in deep distress — 
 Thy quiet movement through the crowded mart, 
 That shared thy presence, but held not thy heart— 
 The half-subdued, yet ever-present smile, 
 That o'er thy features played and lit the while. 
 Lives in remembrance — though no more we dwell 
 On that dear countenance we loved so well. 
 Cast on a sea of trouble, when the fight 
 Of angry elements in struggling might, 
 Brought secret disaffections into view, 
 • Calmly thou didst thy troubled path pursue. 
 So firm, yet gentle, in thy Master's cause, 
 Kind, yet unbending, steadfast to his laws — 
 The very men who did their Lord reject 
 Scarce knew to treat thee with marked disrespect. 
 Still Leonard Snowden held a certain place 
 With men far entered in the sceptic race. 
 In placid eve his sun went down in peace, 
 And he was gathered where all conflicts cease. 
 
 This beloved elder died the twentieth of Sixth Month, 1832, 
 aged about eighty-one years and three months. 
 
 Edward Randolph. 
 
 Strong in thy will and purpose, earlier life 
 Saw thee a combatant in martial strife. 
 Where drums and trumpets fired the angry mood 
 With honors rife, and garments rolled in blood ! 
 Another warfare it was thine to know— 
 A strife more arduous, with an inward foe — 
 To know a victory over wrong desire. 
 In warfare marked by a consuming fire. 
 May we not hope a conqueror in this field, 
 Did Edward Randolph know his foes to yield ; 
 O'er the last enemy victorious prove. 
 Through Him who lent the armory of love ? 
 The final combat ended, loosed amain. 
 The passport gained through struggling and through pain, 
 Safely, we trust, thy weary feet have pressed 
 Through swelling Jordan, to the land of rest ! 
 41 
 
642 INCIDENTS CONCERNING THE 
 
 ANN MAULE, MARTHA ROSE, SARAH SMITH AND ISRAEL 
 MAULE. 
 
 Others through quiet seas have laid their prow, 
 
 Where scarce a ripple could their courses show ; 
 
 Yet they as safely in the haven rest, 
 
 As whom waves followed and the spray caressed. 
 
 The quiet Mary knew the Gospel springs, 
 
 As much as Martha chafed with many things. 
 
 Such was Ann Maule, — such Martha Rose, if they 
 But passed through life in the appointed way ; 
 Such Sarah Smith, if studious to fulfill 
 The known requirings of the Master's will. 
 Such Israel Maule, clean-handed, and with heart 
 Ready to suffer his allotted part. 
 
 Ann Maule, an overseer, died Third Month 13th, 1833, in 
 her forty-ninth year. 
 
 Martha Eose was an overseer, Sarah Smith a minister. 
 
 Israel Maule, an elder, died Eleventh Month 25th, 1828, in 
 his fiftieth year. 
 
 MARY Taylor. 
 
 Faithful amid contumely and broil. 
 
 Gainst adverse billows with her friends to toil, 
 
 Bearing her cross where rose derisions wild, 
 
 And scoffs and jests were cast at Bethlehem's child, 
 
 Was Mary Taylor steadfast for the Truth, 
 
 Her age's stay, the promise of her youth. 
 
 Mary Taylor, an elder. During the Separation being faith- 
 ful to the ancient principles of the Society, she was a mark 
 for the arrows of the enemies at Green Street Meeting. 
 
 Jane Snowden. 
 
 When by the resurrection of thy Lord, 
 
 Quickened to preach the everlasting Word, 
 
 Awe-struck and trembling :— with each period's swell. 
 
 Hearts sympathetic answering, rose and fell : 
 
 No idle prating for the talking's sake. 
 
 Nor balanced words a cadenced point to make. 
 
 Fresh gushed thy offerings from the Fountain Head ; 
 
 And He that opened guided as they sped ; 
 
 Sent its appropriate streams where e'er He chose. 
 
SOCIETY OF FRIENDS. 643 
 
 As Shiloh's waves to these— as Marah's those ; 
 The swell of Jordan to the stiff and proud, 
 Bethsaida's healing to the lame and bowed. 
 Long "tarrying by the stuff," thy wearied frame, 
 Not oft the public altar could attain, 
 Where others ministered ; but Grace had given 
 To thee a ladder reaching up to heaven : 
 Like Obededom's there the ark was bound — 
 A little Bethel at thy hearth-stone found. 
 Absent in person from the worshippers 
 Jane Snowden knew their spirits joined to her's. 
 As life was ebbing flowed the Gospel strain : — 
 The two disciples that to Emmaus came, 
 As day was sinking in the reddened West, 
 And recent scenes bewildered and distressed — 
 Whom the dear Master joined upon the road, 
 Opening the Scriptures till their spirits glowed. 
 Her dying tongue brought solemnly to view. 
 And from the passage sweet instruction drew. 
 Thus in her gift she labored to the last. 
 Till time was finished and probation past I 
 
 This beloved minister died Fourth Month 18th, 1837, in her 
 eighty-third year. 
 
 Othniel Alsop. 
 
 When the disciples faint, raid gloom and doubt, 
 
 Scarce in the battle held the combat out, 
 
 A living faith upheld thee, in the hour 
 
 Of infidelity's dark reign and power ; 
 
 Brighter and brighter in th^t hour of night, 
 
 Thy steady confidence diffused its light ; 
 
 And oft the cheering cup thou didst afford 
 
 To those who battled for their sovereign Lord. 
 
 When dashing billows beat against thy barque. 
 
 When death's bleak shore rose o'er time's boundary dark. 
 
 Thou couldst proclaim, thy Captain walked the deck. 
 
 And the tossed vessel would not all be wreck ! 
 
 " Instant in season " with thy gift, and true 
 
 To public service as it rose to view. 
 
 Beside thy grave the tribute just was paid. 
 
 As Othniel Alsop in the grave was laid. 
 
 That faithful in his ministry, he proved 
 
 A zealous servant to a cause he loved. 
 
 He died Twelfth Month 8th, 1836, in his sixty-sixth year. 
 
644 INCIDENTS CONCERNING THE 
 
 THOMAS BACON. 
 
 In golden harvest; when thy sun was high, 
 
 E'er Autumn left thy branches seared and dry, 
 
 A burden-bearer, with bowed neck to feel 
 
 Allotted suffering for the body's weal ; 
 
 A tender husband, and a father loved. 
 
 The Christian armor who so lately proved. 
 
 We fondly hoped thy promise would produce, 
 
 A plenteous harvest for the Master's use ; 
 
 But mortal blindness cannot judge aright, 
 
 And thou wert taken from our hopes and sight. 
 
 Mysterious Wisdom planned— the contrite heart, 
 
 Bows to the fiat, though it weeps apart. 
 
 We fain had kept thee till mature in years, 
 
 Our hopes to cherish and partake our fears. 
 
 True to thy principles, in virtue bold, 
 
 Thou told the stranger who despoiled the fold, 
 
 How e'er wrapt up in learning's close disguise. 
 
 That he was naked to discerning eyes. 
 
 Ah, blight and sear, and discord fell were found. 
 
 Where e'er this stranger prest upon our ground ; 
 
 Seeds of his sowing towering weeds have grown. 
 
 And all the fruits the parent stock have shown. 
 
 Bacon, we love thy memory I — we deem 
 
 The church's loss thy passage from this scene ; 
 
 We deem the cause that made thy true heart break, 
 
 A wound received for thy dear Master's sake ! 
 
 Thomas Bacon, an overseer, died on Seventh-day evening, 
 the twenty-third of Tenth Month, 1838, in the forty-ninth year 
 of his age. 
 
 Timothy Paxson. 
 
 All native talent never yet sufficed. 
 
 The strong man bowed, must be a babe in Christ : 
 
 Thou mayst have deemed thy wisdom but as dross. 
 
 And laid thy treasures humbly at the cross. 
 
 The world, that claimed thee much, well didst thou know. 
 
 Oft robbed of joys it never could bestow. 
 
 There is a leprosy that closely cleaves. 
 
 To him who daily amid money lives ; 
 
 It is a leaven that will work unseen. 
 
 Till captive man learns mammon's rites unclean ; 
 
 Earth's honor as a covert poison flows. 
 
 Till all the system its dread influence knows ; 
 
 Like some fair tree the sight with pleasure fills. 
 
 While prussic acid from its leaf distills ! 
 
SOCIETY OF FRIENDS. 645 
 
 Grace may in thee have conquered ; we may hope 
 In age thy virtues had full room and scope; 
 That all the powers of thy lofty mind, 
 Gathered from earth were to the skies inclined ; 
 That human wisdom in submission laid, 
 A new creation was in mercy made ; 
 That e'er the world receded from thy view, 
 Old things discarded, all things became new, 
 That Paxson found, his earthly covering riven, 
 A robe of righteousness through faith was given ! 
 
 Timothy Paxson, an elder, died Fourth Month 21st, 1839, 
 
 in his seventy-fifth year. 
 
 Rebecca Richardson. 
 
 Rebecca Richardson, a few short years. 
 Sat here amid our prophets and our seers. 
 Steadfast to ancient principles, she ran 
 Her quiet course— pursued the Gospel plan ; 
 Employed her talent till the Master came. 
 Nor sought the plaudits of an empty name, 
 Her's the reward of faithfulness. We trust 
 That though the body turned again to dust, 
 She knew the Power that triumphs over strife, 
 Who is the " Resurrection and the Life." 
 As time was ebbing, thou couldst calmly say. 
 To a dear friend who watched thy closing day ; 
 " In the dark valley lie the shades of night, 
 But all beyond are glorious beams of light." 
 
 Rebecca Richardson, a minister, died Tenth Month 16th, 
 
 1840, in her sixty-fourth year. During the early period of 
 
 the Separation, she resided in Bucks Co., and heartily joined 
 
 with her friends in opposition to the unsound sentiments then 
 
 promulgated by some bearing the name of Quakers. 
 
 RACHEL BARTRAM. 
 
 Caught in the Gospel net, thy trappings gay. 
 
 Ribbons and flounces, all were torn away ! 
 
 Self-will that stooped not to the Christian yoke, 
 
 Under the Gospel hammer crumbling broke, 
 
 The wandering spirit that went forth to feed. 
 
 Beyond the covert, in the flowery mead. 
 
 Where no enclosure kept the foe at bay, 
 
 But secret enemies in ambush lay 
 
 The Shepherd's crook caught e'er the wolf had slain, 
 
 And safely gave thee to the fold again ! 
 
646 INCIDENTS • CONCERNING THE 
 
 The dangers of that hour had deep imprest 
 A solemn warning in thy anxious breast ; 
 The very day that closed thy pilgrimage, 
 To one* so tempted thou gave counsel sage, 
 Told how thy startled heart heard the decree. 
 Mid thine own people must thy portion be ; 
 And little deemed so soon before the throne 
 You both should answer for the deeds here done ! 
 Love to the Saviour in thy tendered heart, 
 In gentle shootings soon began to start ; 
 The bursting seed,— the tender blade,— the ear, — 
 In due progression at his call appear : 
 The ripened harvest did the toil repay. 
 When Death's keen sicl<le cut in haste away ; 
 But in the garner, where the wheat is stored, 
 Has Rachel Bartram entered to her Lord ! 
 
 Rachel Bartram, an overseer was suddenly called hence on 
 Third-day, Twelfth Month 7th, 1841, in her fifty-second year. 
 
 Catharine Sheppard. 
 
 Without a thought that needed art's disguise. 
 Open and obvious to the gazer's eyes. 
 Did Catharine Sheppard undissembling stand, 
 Bearing her open heart within her hand. 
 No shy reserve — no double minded way — 
 No shadowy covering to shut out Truth's ray ; 
 Loving the ancient path her fathers trod, . 
 Though by the cross and underneath the rod,— 
 Modern inventions for the ease of man. 
 To slip to heaven upon some other plan, 
 Her honest nature threw indignant by, 
 Choosing the path Fox trod to victory ! 
 
 Catharine Sheppard, a beloved elder, died Twelfth Month 
 15th, 1842, aged eighty years. 
 
 William Hallowell. 
 
 Of modest worth, of unpresuming merit, 
 With the meel< covering of a quiet spirit, 
 Did William Hallowell his portion share. 
 And unrepining a long sickness bear. 
 Looking for mercy to a Saviour slain, 
 Who rose victorious from the grave again. 
 
 * William Smith. 
 
SOCIETY OP FRIENDS. 647 
 
 William Hallowell had been an overseer till released on ac- 
 count of infirm health. He died Second Month 24th, 1843, in 
 his seventy-first year. 
 
 Lydia dean. 
 
 Thy weary pilgrimage at length is done ! 
 Through sore affliction was the victory won. 
 No flowery way towards Zion didst thou trace. 
 Through smiling gardens or through tjowers of grace, 
 Thy rugged path in the cloud's shadow lay. 
 Little to make thee idle on the way. 
 And this was merciful ! Thy vision clear 
 Saw joys beyond, felt briars and brambles here. 
 Thy very trials urged thee on the road 
 To where the weary rest, and lose their load. 
 As did the ancient servants of thy Lord 
 Where mockers would not listen to the Word, 
 Thou shook the dust from off thy feet, to make 
 A true memorial for the Gospel's sake, 
 Left blind professors firm to earth allied, 
 And sought congenial spirits here — and died ! 
 Earth was receding from thy failing sight. 
 When o'er thy features shone a heavenly light, 
 " Sweet Jesus now has come " thou joyful cried — 
 And Lydia Dean was by her Saviour's side. 
 
 Her certificate was received by the meeting in the Third Mo., 
 1844. She never attended the Select Preparative Meeting. 
 Her mother said of her: " She lived like a lamb, and she died 
 like a lamb." 
 
 An interesting obituary notice was published in vol. xvii. 
 page 367 of "The Friend." 
 
 Lydia Dean, a minister, died in 1844, in her fiftieth year. 
 
 Jacob Lindley, in the days of his early labors in the minis- 
 try, passed through a period of trial and perplexity. Being 
 one day at work by himself, this question seemed to arise with 
 him: "Hast thou a soul?" His inward answer was: "Yes, 
 certainly I have." To this a second question arose: "How 
 dost thou know thou hast a soul? " He called to remembrance 
 
648 INCIDENTS CONCERNING THE 
 
 all the evidences in favor of the immortality of the soul he had 
 read, but it was immediately suggested within him: All this 
 may be priest-craft. Then there arose before the view of his 
 mind the resemblance between the various races of animals; 
 and he saw that in form the monkey was a close approxima- 
 tion to man. Man seemed to him but a link in the great chain 
 of animal life, and why should he be immortal, and the rest not 
 so? He was perplexed, though not at all satisfied with this 
 reasoning, yet felt as if he was doubtful whether he had any- 
 thing to hope, or any cause for fear beyond the confines of 
 time. This was during the Revolutionary war, and the thought 
 arose that if he had no soul, he might take part in the con- 
 test, and if he should be killed in it there would be the end of 
 him. If there was no after scene — if death ended man's ex- 
 istence — ^life could be of little consequence. 
 
 At last, leaving off his reasoning, he sat down, and his mind 
 was drawn into quietude. After a time thus spent, a query 
 arose within him to this import: "Canst thou look forward a 
 thousand years?" His inward answer was in the affirmative. 
 The query again arose, with an increase of the length of time. 
 This he knew he could do. Then the query was further ex- 
 tended, embracing in its scope existence which should have no 
 end. This idea, also, he felt that his mind could grasp. The 
 inward question then suggested that this power was not pos- 
 sessed by the animal creation, and also that the mind which 
 could grasp futurity would exist through that eternity it could 
 meditate on. 
 
 Jacob Lindley felt his doubts at once removed. He believed 
 that these suggestions were from a higher, source than the 
 mere cogitations of his own reason and intellect, and he doubt- 
 less was thereby more effectually fitted to meet and confute 
 the deistical, would-be reasoner, when his Divine Master laid 
 it upon him. 
 
SOCIETY OF FRIENDS. 649 
 
 William Penn made not only a beautiful piece of alliteration, 
 but a full sermon, when he wrote: "No pain, no palm; no 
 thorns, no throne; no gall, no glory; no cross, no crown." 
 
 Respecting a visit to the Catholic bishop of Kilkenny Thom- 
 as Shillitoe says: 
 
 On our arrival at the house we were ordered up-stairs, where 
 the bishop received us with great civility; ushered us into a 
 room; brought me a chair, placing it opposite to a sofa, on 
 which he took his seat. My companions taking seats, also, we 
 dropped into silence, which I broke by saying a visit had been 
 paid to the drinking houses in Kilkenny, which I supposed he 
 had been acquainted with, to which he replied: " Well." I 
 observed that in performing this visit, my fears and the va- 
 rious reports I had heard were fully confirmed; that the laity 
 profess to believe the clergy have full power to forgive their 
 sins; adding, the people may be so deceived as to believe the 
 priest has this power, but that I did not believe it possible the 
 clergj' could believe it themselves. Therefore, as their supe- 
 rior, to whom the people were taught to look up for counsel, 
 I desired he would seek to the Almighty for help, and as he 
 valued his own precious soul, as ability was afforded him, en- 
 deavor to turn the minds of the people from man unto God 
 and Christ Jesus, who only can forgive sins; otherwise he would 
 incur a load of condemnation too heavy for him to bear in the 
 great day of account, when the deceiver and deceived would 
 be all one in the sight of God, whether actively or passively 
 deceiving the people. That at times, when considering the 
 subject, it was my belief that if the Almighty had one vial of 
 wrath more powerful than another, it would be poured out upon 
 those who thus deceived the people. Here I closed for the 
 present. He manifested great confusion; shutting his eyes, 
 ag»not being able to look me in the face. A pause ensued, and 
 after a while he requested leave to say something, to which I 
 replied, he had heard me without interruption, and I was will- 
 ing to hear him in like manner. He began by saying it was 
 very indecorous and unchristian in me to come to his house, a 
 stranger to him, and from another land, and address him in 
 such a manner, charging him, who was a man of so much ex- 
 
650 INCIDENTS CONCERNING THE . 
 
 perience in the church of God, with being a deceiver; saying 
 surely, I must be mistaken. I told him it was in love to his 
 soul, and under an apprehension of religious duty. He called 
 upon me to produce my authority for my mission. I told him 
 my authority was in my own heart. He said conversion was 
 a great work, and he was not to be converted all at once. I 
 queried with him: "^Are not the people thus deceived? Do 
 they not believe the clergy have power to forgive their sins? 
 Art thou endeavoring to undeceive them ? " exhorting him to be 
 willing to co-operate with that Divine help which, if rightly 
 sought after by him, would be extended, whereby ability would 
 be received to undeceive the people; again reminding him that 
 the deceiver and deceived were all one in the sight of God; 
 and that it continued my firm belief, if the Almighty had one 
 vial of his wrath more powerful than another, it would be 
 poured out on those who thus deceived the people, whether 
 actively or passively engaged therein. He said he iDelieved I 
 meant well, and that he commended my principles, but he could 
 not say he thanked me for my visit. I expected, at times, he 
 would have turned me out of the room. We rose from our 
 seats to take our leave, when the bishop clasped my hand, and 
 holding it, paused, saying: " I believe I may say I feel thank- 
 ful for it;" doubtless meaning the visit. Requesting -us to 
 take some refreshment, he kindly conducted us to the stairs 
 again, and we parted, never more to meet on this side eterni- 
 ty; for I received an account, about twelve months after this 
 visit, of his removal by death. We returned to our inn re- 
 joicing; I, under a sense of faithfulness in co-operating with 
 the help mercifully vouchsafed to deliver what to me appeared 
 to be the whole counsel of my Divine Master, and my compan- 
 ions, that I was helped to get through to my own relief. 
 
 There can be no doubt that much mischief attends the false 
 belief that the priests can absolve their hearers of sin. in- 
 stead of lessening crime, it must encourage it, and remove the 
 belief of future punishment, and induce a total disrespect for 
 the truth of religion — especially if they think they can be re- 
 leased from sin by paying for it. 
 
SOCIETY OP FRIENDS. 651 
 
 Some interesting incidents are related of Jacob Lindley, a 
 warm-hearted, impulsive minister, who resided in Chester Coun- 
 ty, Pa. 
 
 As Jacob Lindley was riding on horseback, one day, not far 
 from his own residence, he was overtaken by a shower, and 
 took shelter under the sheds belonging to the New Garden 
 meeting-house. Here the grave-yard was open before him, 
 and his mind soon became busy in recalling to recollection the 
 many worthy Friends and faithful ministers of the Gospel 
 buried there who, having served the Lord in their generation, 
 had died in peace. His feelings became warm, and at the top 
 of his powerful voice he broke out in the words of Addison: 
 
 " How are thy servants blest, O Lord! 
 How sure is their defence! 
 Eternal Wisdom is their guide, 
 Their help Omnipotence." 
 
 Such a voice as his echoed far and wide. A neighbor, who 
 was passing along the road at the time, hearing the words ut- 
 tered in such a tone, proceeding, apparently, from the grave- 
 yard, and perceiving no one, he deemed it was something un- 
 earthly, and, putting spurs to his horse, fled from the place 
 with fear and precipitation. Jacob, hearing the clatter of the 
 horse's hoofs as the man galloped off, immediately compre- 
 hended the cause, and, to appease the man's alarm, he shouted 
 after him. In his earnestness he did not let his voice fall, and 
 the man's fears were aggravated by hearing himself called by 
 that voice. His spurs did not cease their office until he had 
 placed a considerable distance between himself and the spot 
 from whence such awful sounds proceeded. 
 
 On one occasion Jacob's warm heart was sorely tried, and 
 his zeal was in great dominion. He had given employment, in 
 his family, to a colored person, who, it afterwards appeared, 
 was one held as a slave; who, without having been manumitted 
 
652 INCIDENTS CONCERNING THE 
 
 by those claiming him as their property, had attempted to se- 
 cure his natural right to liberty by running away. The per- 
 son who was the reputed owner of this black man obtained 
 information — ^probably from a drunken neighbor of Jacob Lind- 
 ley's, named John Brown — ^where his human chattel could be 
 found. Taking a company of people with him, among whom 
 was this John Brown, the Southerner proceeded to the house 
 of Jacob Lindley, and, by force, seized the slave. Jacob, who 
 warmly felt the oppression of the poor, afflicted negroes, was 
 deeply affected at seeing this man carried off into bondage. 
 He did not — he could not, as a true-hearted follower of our 
 Lord Jesus Christ — offer any physical resistance, but he could 
 plead the cause of Truth, mercy and righteousness, with a voice 
 of persuasion, of compassion, of warm-hearted feeling, of ter- 
 ror-awakening zeal. What he said to the slave-holder has not 
 been preserved; but, seeing his drunken neighbor, he turned 
 to him and sharply demanded who he was. The man no doubt 
 quailed before the earnest manner of this afflicted lover of the 
 human race, and answered that he was John Brown, one of his 
 neighbors. " Yes," said Jacob, as if suddenly remembering 
 him, " I went by thy house the other day. The fences were 
 down; the pigs were squealing; the dog stood leaning against 
 the side of the house, too lean to bark! and I said to myself: 
 'John Brown! John Brown! cursed within and without!'" 
 
 In speaking of the trials of faith into which Friends are 
 sometimes brought, Christopher Healy said he was once trav- 
 elling, on the fourth of the Seventh Month, and the time had 
 fully come for feeding his horse. It was a few miles from 
 Albany, and he stopped at a tavern kept by two brothers whom 
 he knew very well, and put his horse under the shed. The 
 hostler came and gave the horse his oats. Presently the sound 
 of a fiddle was heard in the house, and Christopher knew there 
 must be a dance going forward. He became a good deal dis- 
 
SOCIETY OF FRIENDS. 653 
 
 turbed under the thought of what people would say if he should 
 be found, on such a day, at a tavern where a dance was going 
 on. It -v^rould bring discredit, he thought, on his profession. 
 He quickly decided to proceed, and was about mounting his 
 horse, when he heard the language: "Thou must go into the 
 dance-room! " This, he thought, was out of the question, and 
 a delusion, and he'd do no such thing. So he rode off slowly, 
 but with a heavy mind. Peeling so uncomfortable riding, he 
 dismounted and tried walking; but it was no better; the ex- 
 ercise continued. Again he heard the voice, and again strove 
 to put it away as a delusion. The third time the admonition 
 was: "Perhaps thou wilt never have another opportunity to 
 warn these people." " If it comes to that," said Christopher, 
 " I must go back." Mounting his horse, he returned to the 
 tavern, put it under the shed to finish the oats, and proceed- 
 ed into the house. The senior of the young men who kept the 
 house he found in the bar-room, and inquired of him if he might 
 go into the dancers' room. Though doubtless astonished, the 
 landlord said: "You may, Mr. Healy, if you desire it." On 
 being requested to do so, he also went with Christopher up- 
 stairs and opened the ball-room door. The floor was occupied 
 by the dancers, and the fiddler was engaged in his vocation, 
 when the unexpected appearance of the plain Quaker burst 
 upon their astonished vision. Instantly the tones of the fid- 
 dle ceased, and the dancers slunk away to the seats placed 
 around the room. The junior landlord came forward instant- 
 ly, seeing his gain was likely to be disturbed, and said: "Oh, 
 Mr. Healy, you can't preach here!" " But," said Christopher, 
 " only let me ask the young people a question. Would you be 
 willing to get into the quiet a little time? " The company very 
 generally gave assent; but the young landlord again interpos- 
 ed and said: " Any other time, Mr. Healy, we shall be glad to 
 hear you, but positively not now." " Well," continued our 
 
654 INCIDENTS CONCERNING THE 
 
 friend, " if thou wilt not suffer it, I shall be clear, and must 
 leave it on thee." He then departed, and went with a light 
 and cheerful heart on his road. 
 
 Some time after, Christopher met with the young landlord, 
 who told him that he had felt very much troubled whenever 
 he had thought of having stopped him from speaking to the 
 dancers, and desired him to have a meeting appointed in that 
 dance-room, and he would take care to have all the company 
 that were then present, invited. The proposal took hold of 
 Christopher's mind, and, after consulting with the select mem- 
 bers of his Monthly Meeting, he felt easy to appoint a meeting 
 in this large room of the tavern. Very especial care was tak- 
 en by the young landlord to have all the company of " the 
 Fourth " present, and Christopher added: " That he never re- 
 membered to have had a more satisfactory meeting; the floor 
 being a good deal wet with the tears of his auditors." After 
 the meeting was over, the young landlord told Christopher 
 Healy that his object in going into the room at the first was 
 so far accomplished that there was not another sound of the 
 fiddle, or a single dance after he went into the room that day; 
 but that they all departed to their respective homes as though 
 they had been at a Quaker meeting. 
 
 The Last Interview Between Christopher Healy and 
 Ruth Ely. 
 
 At the close of Bucks Quarterly Meeting, held the twenty- 
 sixth of Second Month, 1851, Christopher Healy went to see 
 his old friend and faithful fellow-travailler for the prosperity 
 of Zion, Ruth Ely. She had long been confined to the house, 
 but though absent in body from the assemblies of the Lord's 
 people, and debarred by situation from much of the company 
 of her valued friends, she was present in spirit with them, and 
 partook in her measure of their earnest concern that the tes- 
 
SOCIETY OP FRIENDS. 655 
 
 timony of Truth might be supported, and primitive practices 
 maintained in all their purity and brightness. 
 
 The visit was one very satisfactory to the two aged Friends, 
 who, standing on the borders of the grave, into which they 
 were about to descend, could commemorate the Lord's mer- 
 cies in times past, and could rejoice in feeling and knowing 
 that they had not been following cunningly-devised fables, but 
 living and eternal Truth. 
 
 They felt that their own work was nearly accomplished, and 
 they were permitted to rejoice in seeing and feeling the spir- 
 itual greenness of each other. When the time of parting came, 
 Christopher took hold of Ruth's hand, shook it cordially, and 
 looking at her very pleasantly, said: "Farewell, Ruth! fare- 
 well! we may meet again in mutability, and we may not." 
 Ruth then, in answer, said: "It is lively with me to tell thee 
 what passed between two dear Friends at their last interview. 
 One said: ' We may meet again in mutability! ' The other an- 
 swered: 'No! when thou comest this way again, I shall be in 
 heaven! ' " Ruth added: " I thought I must get out again — 
 but I am waiting;" evidently meaning she had gone through 
 her labor, and was only waiting for her release. Christopher 
 then said: "I must say what I once heard passed between a 
 Presbyterian minister and one of his hearers, who told him she 
 was in a waiting state: ' There is no waiting state till the work 
 is done.' " Ruth received the admonition couched in the an- 
 ecdote, and sweetly, yet solemnly said, whilst her countenance 
 was thoughtfully serious: "I must see what remains for me 
 to do." 
 
 Christopher's wife coming into the room, Ruth said: " This 
 has been a very satisfactory visit to me; the unity that has 
 been between us is not to be broken. Neither heights nor 
 depths, nor anything in this world can break the unity that is 
 between us." Thus these two aged friends parted in the over- 
 
656 INCIDENTS CONCERNING THE 
 
 flowing of Gospel love and fellowship. Ruth soon found her- 
 self a little stronger than she had been for some time previ- 
 ously, and she ventured out a short distance from home, as she 
 felt her mind drawn to visit some of her friends; and she was 
 once at meeting. Divers of her visits are said to have been 
 very remarkable seasons — satisfactory to the visited and re- 
 lieving to herself. On returning home from the last of these 
 visits, she said she believed her work was now done. 
 
 A few days afterwards, just twenty days from her parting 
 with Christopher, she was suddenly and quietly released from 
 the body, and gathered, we humbly believe, to the just of all 
 generations who have finished their allotted portion of service 
 and of suffering on earth. Her decease took place Third Month 
 18th, and the next time Christopher came that way was to at- 
 tend her funeral. 
 
 It is said that while Christopher stood by the body, once 
 animated by the pure spirit of his friend, he said: " Dear Ruth 
 is gone, and I shall not be long behind her." 
 
 Neither was his tarriance long; in less than two months he 
 also was permitted, we trust, to enter into the joy of his Lord. 
 Divine mercy sustained him in his sickness, and at his close, 
 so that " Death had no sting, and the grave no victory." Peace 
 was his daily portion whilst treading the dark valley. The 
 tempter, the accuser of the brethren, stood rebuked. Thanks 
 be to God who giveth (his saints) the victory, through our Lord 
 Jesus Christ. 
 
 The following incidents were related by Christopher Healy, 
 at different times in companies where he was: 
 
 " Upon Christopher Heal/s visit to the Southern States, in 
 the year 1824, at one place he attended a small Select meet- 
 ing. There were not more than about ten present. Christopher 
 said something came over him that he could not get rid of, 
 and so he quoted the expression of the prophet, ' Shut the 
 
SOCIETY OP FRIENDS. 657 
 
 door, and hold him fast at the door; is not the sound of his 
 master's feet behind him?' When any one believes that there 
 is no devil, no evil spirit other than the natural inclinations 
 of the human heart, whether he is a Friend or belongs to an- 
 other denomination, he is ready to deny the divinity of our 
 Saviour. Christ was tempted of the devil, and He could not 
 have been tempted by his own nature; it must have been by 
 an evil spirit. Through this door [of denying the existence of 
 a devil] all infidel principles can come in, even till a man comes, 
 •with the fool, to say in his heart, ' There is no God.' 
 
 " After the meeting had dispersed, his companion told him 
 that he had heard one of the Friends present state his opinion 
 in these very words — that there was no devil other than the 
 natural inclinations of the heart. Nothing had been said to 
 Christopher about it, and at the time he felt the impression, 
 he was not aware that any present held such views." 
 
 " Fourth Month 15th, 1849. At the house of a friend, Chris- 
 topher said: 
 
 I suppose that there are few members of our religious So- 
 ciety now living who have passed through sorer trials of their 
 faith, or have been plunged into deeper .baptisms of sufferings 
 than I have been; but I can now see that it has all been for 
 the best, and that they have been permitted, or perhaps I may 
 say appointed, to purify me more effectually from defilement, 
 and to wean me from the perishing things of this world, and 
 to induce me to seek for consolation where alone it can be 
 truly found. And lastly, that I may sympathize with, and com- 
 fort those who are under suffering, with a little of that com- 
 fort wherewith I myself have been comforted of God. And I 
 do believe that it is not only my privilege, but my duty also, 
 to do what I can to comfort and encourage my friends who 
 are under trials and afflictions, by telling them how good the 
 Master has been to me, not only in sustaining and supporting 
 me under my many and varied provings and besetments, but 
 in bringing me out from under them in his own appointed time; 
 42 
 
658 INCIDENTS CONCERNING THE 
 
 and when He has seen that it was enough, permitting me and 
 enabling me to sing his praises on the banks of deliverance. 
 Glory be to his ever worthy Name therefor! 
 
 I just now remember a time when I was plunged into as deep 
 distress as perhaps I was ever in; and I am willing to tell thee 
 of it (addressing an individual present), for thy consolation 
 and encouragement. I had been speaking a little in meetings 
 from time to time, as thou hast been, and not without doubts 
 and reasonings from within, and opposing spirits from Avith- 
 out, as I suppose thou hast had to encounter. But the cause 
 of my then great trouble was on account of some debts which 
 I had left behind me unpaid, in Rhode Island. I knew that 
 they ought to have been paid long before, but I had never been 
 able to do it, though I had worked early and late, and denied 
 myself almost the necessaries of life in order to do so; yet I 
 had not been able to procure the means. The consideration 
 of these things troubled me very much, for I feared that my 
 creditors would believe that I was dishonest, and that I in- 
 tended to cheat them out of their just dues, by refusing to 
 pay what I owed. Indeed I was so much troubled about it, 
 and got so worked up in my mind, that I felt almost confident 
 that a complaint would be sent to our Monthly Meeting against 
 me, and I was really afraid to go to Monthly Meeting, lest I 
 should there hear myself charged with being a dishonest man. 
 One evening in particular I was brought very low in my mind. 
 I seemed to have got to the very lowest spot that a poor mor- 
 tal could be plunged into. My wife had gone to bed, and was 
 asleep, but I was afraid to go to bed, and there I sat, or walked 
 about, reduced almost to despair. After a while I thought I 
 would get my Bible, and see if I could not find some comfort 
 in it; or at least if I could not divert my mind from its very 
 distressing thoughts, by reading in that good book. The first 
 passage I read did but increase my distress. I have forgotten 
 what it was, but it plunged me still deeper into misery; and 
 the further I read on, the worse I got, so that I thought I 
 would go distracted if I did not shut up the book. It was then 
 after midnight. I put my Bible away, and concluded to go to 
 bed, expecting nothing else than I would toss and tumble about 
 without sleep till morning. But I think I was not in bed five 
 
SOCIETY OP FRIENDS. 659 
 
 minutes before I fell asleep; and I seemed to awake as sud- 
 denly. I stared around me, and it was broad day, and the sun 
 was shining full in my face. We lived then in a log cabin, at the 
 east end of which there was a window of six lights, through 
 which the sun was shining bright and clear as I had ever be- 
 held it. I looked around the room. There lay my wife sleeping 
 sweetly by my side, and I could see everything in the room, 
 looking as natural and in its place as usual. I looked out of 
 the window, and everything there seemed bright and beauti- 
 ful; the glorious sun seemed to be half-way up the sky, shining 
 with its accustomed splendor; and there I lay in bed, debating 
 with myself whether it was really day, with the sun half-way 
 up to the meridian, or whether it was a vision of light that 
 encompassed nae. But whilst I was considering this question, 
 the light faded from my view, and I found myself lying in my 
 bed, with the darkness of midnight around me. I then knew 
 that it was either a dream, or else a vision of light from the 
 Lord to comfort my heart, and to bring me out of my sore dis- 
 tress. And blessed be his holy Name, who thus did comfort 
 me, and gave me at once faith to believe that He would make 
 bare his holy arm for my help, and bring me out of my great 
 and sore troubles. Yea, the Sun of righteousness did already 
 shine into my heart, as the sun in this vision of light shone 
 into my face, and lighted up the flame of hope, giving me to 
 believe that He would enlighten my path, and enable me to see 
 of the travail of my soul, and be satisfied therewith. Being 
 thus refreshed and comforted, I fell asleep, and slept soundly 
 till morning. 
 
 Next day I wrote to a Friend in Rhode Island, and told him 
 how distressed I had been about my debts, assuring him that 
 I was desirous and anxious to pay them, but that hitherto I 
 had been unable to do so, and I requested him to inform my 
 creditors that I was striving to earn the means of paying them, 
 and I would send it to them as soon as I could get it, which I 
 hoped to do before long. I soon received an answer, saying 
 that I might make myself easy about my debts, as all my cred- 
 itors knew that I was an honest man, and they were willing to 
 wait for the money, until I was able to pay it without distress- 
 ing myself. Times soon changed for the better with me. I 
 
660 INCIDENTS CONCERNING THE 
 
 ha(J a pretty good crop of wheat, which I sold, and I parted 
 with some other things; so that I collected a pretty consider- 
 able sum of money for me, though not quite enough to pay all 
 I owed; but I sent it to my friend C, desiring him to divide 
 it among my creditors. I soon after received a letter from 
 him, enclosing receipts in full from all my creditors. So the 
 Lord helped me out of that difficulty, as I trust He will help 
 thee out of thine, for I know that He will help all his poor dis- 
 tressed children and servants out of their difficulties and trials, 
 if they will but trust in Him, and not cast themselves down as 
 I did, and as the devil tried to tempt the blessed Jesus to do, 
 when the old deceiver quoted Scripture to accomplish his 
 wicked purposes. It is wrong to cast ourselves down, and it 
 is nearly as bad to stay down in the cellar a pioment longer 
 than we can help it. A cellar is a cold, damp and sickly place, 
 and it is equally unwholesome for body or mind. Come up out 
 of it as soon as thou canst, and hold fast the shield of faith. 
 Don't cast it away, as though it had never been anointed with 
 oil ; for if thou hold on, the Master will bring thee up out of the 
 horrible pit, and out of the miry clay, and set thy feet upon a 
 rock, and establish thy goings; yea. He will put a new song 
 into thy mouth, even praises to our God; yea. He will enable 
 thee to sing a song of deliverance, even one of the holy songs 
 of Zion, to his praise. 
 
 In one of his instructive conversations, Christopher said: 
 I remember when I was in England, I had one day eaten some- 
 thing which gave me severe pain; and while I was suifering 
 therefrom I was betrayed into irritability of temper, by not 
 keeping so close a watch over my spirit as I ought to have 
 done; and in consequence I said two or three words, for which 
 my conscience smote me. I do not remember what I said, but 
 I recollect very well that I soon found .the sting in my con- 
 science harder to bear than my bodily pain. I think there 
 were twenty or more Friends in the room, eating dinner; but 
 as I could not eat, I sat in my rocking chair, rocking back- 
 wards and forwards, as long as I could; and then I spoke right 
 out and said: Friends, I cannot bear this any longer, for I feel 
 that I did very wrong in saying those few words just now; but 
 I hope I shall be forgiven for it, for I am truly sorry for hav- 
 
SOCIETY OP FRIENDS. 661 
 
 ing said them, and I cannot hope to have my peace of mind 
 restored, until I acknowledge my fault and express my sorrow 
 for it, which I now do in the presence of all of you who heard 
 me. One of the company immediately said, he did not see that 
 I had said anything out of the way, that I need express or feel 
 any sorrow for; and so divers others expressed themselves. 
 But there was a plain and simple-looking woman Friend pres- 
 ent, who I think was a minister, who said: "I am truly glad 
 that our dear friend, Christopher Healy, has been made willing 
 to own his fault thus publicly, and that he has been strength- 
 ened to condemn it at once, in so decided a manner. I, like 
 other Friends, did not at the time perceive any evil in the 
 words he uttered, but I now see that he has taught us a les- 
 son, and given us an example, which I hope we shall all try to 
 profit by; for I see we are not so watchful over our spirits, 
 and over our words, as we ought to be, and I hope we will all 
 endeavor to get low and humble enough to imitate our tender 
 spirited friend, in acknowledging and condemning our faults, 
 whenever we are betrayed through unwatchfulness, into the 
 commission of them. It has been, I must say, a very instruc- 
 tive lesson to me, and I hope it will be so to all of us." 
 
 Christopher said: The Friend's remarks had a very reach- 
 ing effect upon the whole company, and I felt myself healed 
 at once; so that I was enabled to- go that afternoon to an ap- 
 pointed meeting, which proved indeed a very satisfactory one, 
 and the Gospel message flowed through me, as I scarcely re- 
 member it to have done before. And, he added, I do believe 
 that I should not have been able to have opened my mouth 
 that day in the way of the ministry, if I had not been faithful 
 in condemning my fault before all the company, who had 
 heard me commit it. I know that I lost nothing in the esti- 
 mation of these Friends by doing so, but on the contrary, I 
 am fully persuaded that they thought all the better of me. 
 And my heavenly Father was also well pleased with the sacri- 
 fice which I made of self on the altar of humility and Truth. 
 Indeed there is no other way to true' honor but by the road of 
 humility and self abasement. 
 
 I once had an appointed meeting at , in the State of 
 
 New York, in which I was led to speak of the pernicious doc- 
 
662 INCIDENTS CONCERNING THE 
 
 trine of election and reprobation, as many persons believe in 
 it, and are thereby led to take up a false rest, very far from 
 the true rest which remains for the people of God; and which 
 has a tendency to foster in them, that pharisaical spirit which 
 can thank God that they are not like other men are, and make 
 them look down upon those whom they in their spiritual pride, 
 call publicans and sinners. 
 
 There was one of the great men of this world, at meeting 
 that day, who was a judge, and, as I understood, a brigadier- 
 general also. This man did not relish the doctrine I had to 
 deliver; and at last he stood up and interrupted me in my dis- 
 course: and I in my freedom, answered him as well as I was 
 able. After meeting he kindly invited me — indeed he did 
 more than that, for he pressed me very earnestly — to go home 
 with him to dine. I felt something more than a mere willing- 
 ness to go with the man, and told my companion that if he 
 was free to go along, that I thought it might be right for me 
 to go. As my companion was willing to bear me company, I 
 went, and was very kindly treated and hospitably entertained. 
 After dinner he said, I desire to have some conversation with 
 you, sir, in relation to the doctrine you preached this morning. 
 I told him that I was at present not very well in health, and 
 that I was at best but a poor weak man, and no great hand 
 at an argument, as I could not say anything of myself, and if 
 Master would not help me, I could do nothing. 
 
 But as he insisted that I should defend the doctrine I had 
 delivered, I consented to hear him, but told him that there 
 were a few preliminaries, which I would like to have settled 
 before he began his argument. — As I cannot give flattering 
 titles to men, [see Job. xxxii. 21, 22], I want to know thy name 
 and to have full liberty to call thee by it, desiring that thou 
 wilt take no offence by my so doing, for it is not out of dis- 
 respect, but as a matter of conscience that I so speak. My 
 name is Christopher Healy, and I would much prefer thou 
 wouldst call me by my name. And my name said he, is Paul 
 Todd, and I have no objection to be called by my name. 
 
 There is another proposition (said Christopher), which I wish 
 to make, and that is, if I should say anything, which thou 
 shouldst think to be too hard, about principles and doctrines, 
 
SOCIETY OP FRIENDS. 663 
 
 I hope thou wilt not take it to thyself, so as to make a per- 
 sonal matter of it, and get offended with me; for it is princi- 
 ples and not persons, I trust, that we are going to discourse 
 about. And I consent to let thee say as hard things about 
 my doctrines and principles, as thou may see fit, promising 
 thee not to be offended thereat. To all which he gave his as- 
 sent, saying it would be very weak in either of us to get af- 
 fronted. 
 
 After the judge had stated a few of his objections against 
 Friends' doctrines, Christopher said: Now, Paul Todd, from 
 what thou saidst in meeting this morning, and from what thou 
 sayst now, I think I understand precisely where thou art; I 
 presume that thou art a Presbjrterian. To this he assented. 
 I suppose too, that thou hast " got religion," as your people 
 express it. Yes, he said, I got religion thirty years ago; and 
 when our minister is absent, I sometime exhort the brethren 
 myself. No doubt then, thou art fully persuaded in thy own 
 mind that every thing which happens, past, present and to 
 come, does so in accordance with, and in conformity to, the 
 fixed and unalterable decree of God; and that nothing ever 
 did, or ever can come to pass, but in exact conformity with 
 his will — foreordained and determined before the founda- 
 tions of the world were laid. Yes, he said, these are my views 
 and belief, and they are, in my apprehension, in strict accord- 
 ance with the Bible. Now, continued Christopher, let me put 
 one simple case to thee. Thou art a judge, and as such, thou 
 hast, no doubt tried many criminals. We will suppose that 
 some wicked man — and the wickeder he is, the better for my 
 purpose — comes, and, in the secrecy and darkness of midnight, 
 murders thy innocent neighbor, or thy dearest friend; and he 
 is tried before thee, and his guilt proved in the most positive 
 and unquestionable manner: what wouldst thou do with him? 
 Condemn him to be hanged, most certainly. But thou hast 
 said that there is no act done, but in strict conformity with 
 the will of God. Therefore if God fore-ordained this man to 
 commit this very murder, who art thou, that darest to punish 
 him for doing the will of his great Creator? According to thy 
 belief, he could not in any way, or by any possible means, es- 
 cape from the necessity of killing this man; and must he be 
 
664 INCIDENTS CONCERNING THE 
 
 punished for it? Why, this horrible doctrine makes God him- 
 self the author of all the wickedness that is in the world! Is 
 it not blasphemy? Now, Paul Todd, I want thee seriously, to 
 consider this matter, and decide what thou oughest to do with 
 criminals, if the truth be as thou hast believed it to be. The 
 judge said, This subject has been placed before my mind in a 
 new light. I never so .contemplated it before. I do not know 
 what I ought to do. But I, said Christopher, do know what 
 thou ought to do; and that is, give up, renounce, and utterly 
 forsake, all such false doctrines, which are derogatory to the 
 character of our Heavenly Father, who wills all men to be 
 saved, and to come to the knowledge of the Truth. But they 
 limit the offices of Christ, and detract from the merits of that 
 most holy sacrifice, which the dear Son of God made of Him- 
 self, when He shed his blood on the cross for all men; and 
 they quench the Holy Spirit in the hearts of many; for a man- 
 ifestation thereof is given to every man to profit withal. Our 
 Heavenly Father long ago declared, " For I have no pleasure 
 in the death of him that dieth, saith the Lord God, wherefore 
 turn yourselves and live." And shall we, worms of the dust, 
 limit the Holy One of Israel, either in his power, or his mercy, 
 or his loving kindness to the children of men; who sent not 
 his Son into the world to condemn the world, but that the 
 world, through Him, might be saved. And my advice to thee, 
 Paul Todd, is, that thou shouldst not trust to anything which 
 thou mayst have received thirty years ago; for unless thou 
 receive a renewal of the Holy Spirit from day to day, and hast 
 fresh and heavenly nourishment ministered, more often than 
 the returning morning, to enable thee to resist temptations, 
 thou wilt die in thy sins, notwithstanding all the experiences 
 in which thou hast entrenched thyself. Yea, destruction shall 
 suddenly come upon thee, and thou shalt be cut in sunder, and 
 have thy portion in that eternal misery into which, as a judge, 
 thou wouldst send the poor wretches who have committed 
 what are called capital crimes. 
 
 The judge received my close dealing without offence. He 
 appeared somewhat affected, and we parted friendly. But be- 
 fore my return home from that journey, Paul Todd was no 
 more. Whilst walking in his garden one day, he fell down 
 and expired. 
 
SOCIETY OF FRIENDS. 665 
 
 The late Christopher Healy was not only an eminently fa- 
 vored minister of the Gospel, but in private conversation was 
 unusually interesting and instructive, so that there often seem- 
 ed a measure of the same holy anointing that was present in 
 his ministerial communications. 
 
 On one such occasion Christopher Healy had been speak- 
 ing of a Friend, poor as to this world, in whom he felt much 
 interested, and who had lately, in the usual course been ac- 
 knowledged a minister in our Society, when he thus continued: 
 
 As poor as may be, if he will but keep his place, keep 
 
 low, and look to the Master, I have no fear for him. The good 
 Master will make a way for him. Haven't I abundant cause 
 to bless his holy name? Was there ever a poorer Quaker than 
 I was? And hasn't the Lord cared for me through many long 
 years, and hasn't He now fixed me in my old age in as com- 
 fortable a situation as my heart can wish? Why yes! I have 
 a comfortable home at which I can welcome and entertain all 
 my friends. Ah! this was the height of my worldly ambition, 
 that I should be able to accommodate my friends; and the 
 Lord has fulfilled the desire of my heart. In my first wife's 
 time I had hard work to keep my head above water; but the 
 Lord strengthened me. My wife was very weakly, and at least 
 half her time so sick she couldn't help: so that with doctor's 
 bills and other expenses, I had to struggle with many difficul- 
 ties, having no other way to earn a living but by going out at 
 day's works. Many a time after working hard all day at hoe- 
 ing corn, or other farm labor, I have received my half bushel 
 of corn for my day's work (for the farmers didn't pay us in 
 money), and then after sundown had to carry it on my back 
 a mile or more to mill to get it ground. So I couldn't get it 
 home until long after I ought to have been in bed and asleep, 
 to prepare me for another day's hard work. I remember that 
 at one time my doctor's bill was so large, that I had to hire 
 myself out for eighteen months to get money enough to pay 
 it. This reminds me of a circumstance which shows how poor 
 and weak I was, and how easily I was discouraged. I was in- 
 deed both outside and in, one of the poorest Quakers that ever 
 
666 INCIDENTS CONCERNING THE 
 
 was; at least I thought so. My eighteen months was out at 
 Quarterly Meeting time, and my father-in-law brought my wife 
 and two of my children down to the Quarterly Meeting to meet 
 me. When we were going home, father took my wife behind 
 him on horseback, and carried one of my children in his arms, 
 while my wife carried the other in her lap. Of course I had 
 to go afoot, and I had to carry my clothes and some other lit- 
 tle matters. We were thirty miles from home. Still I didn't 
 mind the distance, but there was one of the bundles which I 
 couldn't contrive to carry on my back; it wouldn't stay fixed: 
 so I spoke to a Friend in company, who was one of the over- 
 seers of our meeting, and who had a good strong horse under 
 him and no baggage, to know if he wouldn't let me tie that 
 little bundle behind his saddle, telling him I did not like to be 
 a trouble or burden to my friends, but I did not see how I 
 could get it along myself. He looked anything but encourag- 
 ing and said: " If this was all the trouble and burden thee was 
 giving Friends, we could more easily put up with it." Well, 
 I was poor enough in spirit before, but this overset me. I had 
 been bleating out a few words in meeting for some time, and 
 now I thought surely it is all over with me. But the Lord 
 who knew the sincerity of my heart did not suffer me to per- 
 ish, but hath preserved me, and blessed me even unto this 
 day. That rich overseer came to poverty, and made a bad end; 
 but the Lord has watched over me for good, given me my life 
 for a prey, and bid me live. It is wonderful how little money 
 we can get along with. When I had concluded to move into 
 New York State, we gathered together all the little property 
 we had in the world and started. We had a wagon and that 
 was paid for, and in it there was my wife and six children, and 
 all the rest of our worldly goods. We had a horse but it 
 wasn't paid for, and when we landed on the west side of the 
 North River, I had just one piece of money left, and that 
 was a half dollar. But I soon got into a school and began to 
 earn something; and am preserved unto this day to praise the 
 Lord, and to tell of his wondrous works, and of his goodness 
 to the children of men. 
 
 These remarks of Christopher, writes the Friend who heard 
 and who penned this account, are very striking in themselves, 
 
SOCIETY OP FRIENDS. 667 
 
 but they had an additional force to those who heard them, 
 from the animation of manner, and lively energy in the de- 
 livery. He sat and rocked on his chair as he spoke, and at 
 times his voice would mellow away to a solemn melody, espe- 
 cially when he was speaking of the Lord's mercies to him. A 
 feeling of thankfulness seemed very much the constant cloth- 
 ing of his mind, and he loved to tell others of the riches of 
 the mercy and providential care of the Lord Jesus, towards 
 and over his dependent little ones. A very short time before 
 he was taken sick with his last illness, coming to his own home, 
 perhaps after a chilly ride, and finding everything comforta- 
 bly prepared for him in his little sitting-room, and a good fire 
 blazing on the hearth, he sat down and seemed overcome by 
 the thankful emotions of his heart. He could not forbear to 
 speak of the Lord's mercies to him, of the promise made him 
 in early life of future earthly things, if he would be faithful, 
 and of the fulfilment he then experienced. 
 
 At the Yearly Meeting in New York, in 1828, after the 
 Hicksite separation had been effected. Friends of that meet- 
 ing appointed a Committee to visit the subordinate meetings, 
 to strengthen the hands of the faithful few who remained in 
 them. Christopher Healy was soon afterwards attending meet- 
 ings within the limits of that Yearly Meeting, and reached the 
 house of a Friend at Bridgewater the day before that on which 
 the Monthly Meeting was held there. He found the Friend 
 very much cast down in mind, his faith being at a low ebb. 
 He told Christoph er that the Yearly Meeting's Committee would 
 be at the Monthly Meeting, and that, of course, a separation 
 must take place, when he expected only Zeno Carpenter, him- 
 self and two others would remain with Friends, and then the 
 Hicksites would take up their cases and disown them directly. 
 Christopher knew that to look on the dark side of things was 
 a constitutional failing in his friend, so he answered to this 
 
668 INCIDENTS CONCERNING THE 
 
 effect: " I knew thee of old in Connecticut, and thou wast al- 
 ways living in the cellar. It is a cold, damp, nasty place, and 
 will give thee thy death of cold if thou don't get out of it. I 
 don't want thee to get into the garret, either, but to live in 
 the house." 
 
 At this meeting the .body of the members were sadly unac- 
 quainted with the causes which had led to the separation, which 
 was then spreading throughout most of the Yearly Meetings 
 on the continent. They had been informed that no doctrinal 
 difference was at the bottom of it, but only some personal dis- 
 pute between the elders of Philadelphia and Elias Hicks. As 
 the account of the dispute was given to them by the friends 
 of Elias, they were disposed to think wrong had been done 
 him, and were prepared to give their strength to his cause. 
 Such appeared to be their situation when they went to meet- 
 ing the next day. 
 
 When Christopher entered the meeting-house, he saw H. J. 
 (an aged and noted advocate of Elias Hicks), sitting at the 
 head of the gallery, and he took his seat below him. Several 
 members of the Yearly Meeting's Committee were also there, 
 and one of them, a female, was soon on her feet. Christopher 
 was somewhat startled and distressed at this, thinking, as he 
 said when he related it, " that it was not day yet." However, 
 as she proceeded, he found that a good measure of life and 
 light attended the communication, and he had to acknowledge 
 she " had seen the sun " before him. After a time he " saw 
 the sun, too," and he was brought under the necessary exer- 
 cise which prepared him to stand on his feet. Soon after she 
 sat down, Christopher believed it right for him to lay open the 
 faith of the Society of Friends, and to contrast it with that 
 publicly preached by Elias Hicks and his followers. The let- 
 ter of George Fox to the governor of Barbadoes being brought 
 to his mind, he repeated it, and then observed that this con- 
 
SOCIETY OF FRIENDS. 669 
 
 tained the doctrine of Friends, but that the Hicksites did not 
 believe that their Saviour was crucified without the gates of 
 Jerusalem. 
 
 The meeting-house was very much thronged, for throughout 
 the whole neighborhood it was known that a separation would 
 be likely to take place that day, and people of all persuasions 
 came to see what would take place, and appeared to listen with 
 interest to what was delivered. When Christopher sat down, 
 his next neighbor, H. J., arose. He was very deaf, and com- 
 menced by saying that he had not heard one word that had 
 been said, but that he had felt a weight of darkness, and he 
 wished all present to know that his Saviour was never cruci- 
 fied without the gates of Jerusalem. In this part of his dis- 
 course he repeated nearly the very words which had been used 
 in describing the faith of the party he was there to support. 
 The expose by Christopher, and its confirmation by one of the 
 leaders among the Hicksites, produced a powerful effect upon 
 the members of that meeting. When they were ready to pro- 
 ceed to business, the minute of the appointment of the Yearly 
 Meeting's Committee was presented to the meeting. The ques- 
 tion was thus raised: "Shall the Committee be recognized?" 
 If this were done, it would at once show that the Monthly Meet- 
 ing intended to continue a meeting of Friends, and to reject 
 the Hicksites. When the question came before them, there 
 was so great an expression of unity with this course, that, the 
 clerk, who was himself a Hicksite, said it was obviously the 
 judgment of the meeting to recognize them, but that he could 
 not make a minute to that effect, for he did not approve of it. 
 He, however, on being requested to leave the table, quietly did 
 so, and the meeting appointed Zeno Carpenter clerk. During 
 the discussion of the matter, some of those who had been pre- 
 pared, before the meeting, to acknowledge the supporters of 
 Elias Hicks, publicly accused some of the leaders of that class 
 
670 INCIDENTS CONCERNING THE 
 
 with having deceived them. They said: "You told us there 
 was no difference between the two parties, except a matter 
 with Elias Hicks and the Philadelphia elders; but now one of 
 your own preachers publicly avows his infidelity." The result 
 of the development in this meeting was, that nearly all the 
 members remained with Friends. 
 
 CHAPTER XIX. 
 
 LETTERS. 
 
 Among the letters preserved in the annals of the Society 
 of Friends are some so lively and interesting, that it seems 
 best to reproduce them here. 
 
 At the time Samuel Fothergill was preparing to sail for 
 England, having finished his religious service in this country, 
 Ellen Evans wrote the following letter to his sister Ann: 
 
 Sixth Month, 1756. 
 
 Though I am a stranger to thy person, yet not so to the 
 good character thou bears, therefore I find freedom to send 
 thee a recital of the prophetic warning of approaching trials, 
 which was delivered to a large auditory, at the time of our 
 Quarterly Meeting at Philadelphia,* by thy brother, soon after 
 his arrival, when not so much as a hand's breadth of cloud 
 appeared over our land. But in a short time a storm arose,t 
 and fell heavy on many within our borders. As the subject 
 was solemn, so was he quite great in the delivery of it, which 
 was to the following effect, viz: A holy commemoration of 
 God's kind dealings, formerly and latterly, to this our thriv- 
 ing colony; aptly comparing it to the vineyard, the Lord there- 
 of had in a very fruitful hill, which, after clearing and fenc- 
 ing, he planted with the choicest vine; such indeed were the 
 
 *Held Eleventh Month, 1754. 
 
 t Indian massacres and the French war. 
 
SOCIETY OF FRIENDS. 671 
 
 first inhabitants of Pennsylvania, men of excellent talents, 
 both natural and Divine; when, looking for fruit, behold it 
 brought forth wild grapes. He then queried, what more could 
 have been done for a people than had been done for us? He 
 besought us to consider what fruit we were bringing forth? 
 — if sour grapes, we might expect the fence should be taken 
 down, and we trodden and laid waste; signifying that such 
 would be our case, if not prevented by timely repentance and 
 amendment of life. Such, indeed, was the force of Divine 
 evidence which attended him, that Friends' minds were seized 
 with awful dread, and had to say to each other, after meet- 
 ing: Is this the last warning we are to receive? It seems so 
 like that of Jeremiah to the Jews, just before the destruction 
 of Jerusalem. 
 
 The first time I had an opportunity to hear him, I thought 
 he flew high, even to the third heaven; when a pang of slavish 
 fear took me, and I had liked to have wished him there for 
 good and all; that is, safe in his heavenly mansion; but I was 
 stopped, and bidden not to pray that he should be taken out 
 of the world, but to breathe for his instruction in it; which I 
 did, with all the little ability I had. But when I had oppor- 
 tunity to observe his humble, watchful conduct, like one al- 
 ways walking in fear, my fear, before mentioned, was entirely 
 removed. 
 
 He is now going to leave us, who are so nearly united to 
 him, that bidding him farewell seems a heavy task to me and 
 mine. A sweet flow of Divine love which frequently passes 
 through his heart to his auditory, endears him to all, both 
 saints and sinners. 
 
 There is a fine company of them going together. Those 
 precious ministers, Mary Peisley and Catharine Payton, whose 
 services were great in these parts of the world, and also our 
 dear ancient Friends, Abraham Farrington and Samuel Em- 
 len, Jr. 
 
 As love for a long time hath been grown in my heart to thy 
 worthy father, who, of all men, struck the deepest impres- 
 sions, in a religious sense, on my mind, so it is matter of re- 
 joicing to me to hear of the welfare of his family. I often 
 do believe God has a peculiar regard to the seed of the right- 
 
672 INCIDENTS CONCERNING THE 
 
 eous; such, dear friends, you are. May the blessing of your 
 father's God rest plentifully on all your heads. 
 Accept the love of one of thy father's old friends, 
 
 Ellen Evans. 
 
 When information of the removal from the church militant 
 of John Evans reached Samuel Fothergill, he felt bound in 
 spirit to address an epistle of tender sympathy and love to the 
 bereaved Ellen (the author of the above letter), and of ex- 
 hortation and encouragement to her children. 
 
 Warrington, Second Month 4th, 1757. 
 
 That affectionate regard which Truth itself raised mutually 
 in our hearts, is by no means impaired. Often, very often, 
 since I left your land, has it been strongly revived, and more 
 especially so upon receiving the sorrowful tidings of the re- 
 moval of thy dear husband, a circumstance in which the afflic- 
 tion is, like the loss, very extensively felt. Thou mournest 
 the loss of a tender husband; his children that of an affec- 
 tionate father; the church laments a pillar removed from the 
 place it filled, at a time when such are greatly wanted; a sor- 
 row allowable, for the perfect Example of every virtue, even 
 Jesus, wept for Lazarus! This nature demands, when its con- 
 nections are broken, and the endearing social ties dissolved. 
 But thou well knowest, and I hope it now stands thee instead, 
 that we are all pilgrims and strangers as our fathers were, 
 each journeying on through this region of distress, towards 
 that city which hath foundations. Why should we grieve too 
 much when a companion with whom we have travelled many 
 dubious, anxious steps, has an entrance granted him into the 
 holy city, a few moments before us, and enjoys consummate 
 felicity, whilst we stand at the door and wait for the same 
 fruition, of which at times we receive the earnest. 
 
 Upon all the glory of the earth, and all its enjoyments, upon 
 every visible thing, one inscription is written, as the immut- 
 able law and determination of Him, whose name is the Most 
 High; "They shall perish." Throughout all nature and nat- 
 ural connections, however endearing, it has been and must be 
 verified. Equally fixed is the subsequent truth, the joy and 
 
SOCIETY OP FRIENDS. 673 
 
 song of many generations, "but thou remainest." On this 
 everlasting Husband, Father, Friend, and Succour, may thou 
 and thine now lean, and know this dispensation sanctified and 
 blessed to all your help, in renewing diligent care to live and 
 move, that when the great Shepherd shall appear, and all his 
 faithful servants with Him, your portion may be among them 
 forever. 
 
 The following letter was written by Samuel Fothergill, to 
 a young man who had gone astray, and for whose welfare he 
 was deeply interested: 
 
 To Joseph Baker, Jr. 
 
 A degree of anxious concern for thee induces me thus to 
 address thee; and from the warmth of an affectionate heart, 
 to open something for thy consideration, to which thy tem- 
 poral and eternal welfare require thy attention. Notwith- 
 standing many of our youth, and thyself among others, have 
 despised the simplicity of a plain appearance like Friends, yet 
 I am satisfied from the neglect of that distinction being main- 
 tained, they and thou have been laid open to the seducements 
 of that destroying enemy, who hath great power over the in- 
 habitants of the earth, and then have leaned to an earthly 
 spirit. Thou hast fatally found the truth of this remark. If 
 thou hadst appeared like a religious, sober Friend, those com- 
 panions who have exceedingly wounded thee, durst not have 
 attempted to frequent thy company. Thou seest H. F.; his 
 conduct and appearance are consistent and sober; none of 
 those wicked young men dare approach him, such is the dig- 
 nity of religion, and its superiority over vice and folly. I 
 mention him, not from any partial regard for him as my kins- 
 man, but as a person I have had frequent opportunities to re- 
 mark. Thou knowest the esteem he has justly obtained, his 
 usefulness in his father's family, and that he is more justly 
 honored than I think any young man in town. I mention him, 
 not to upbraid thee, but to instruct thee; his manners are vir- 
 tuous, his mind serene and peaceful; the contrary thy own 
 experience will tell thee, hath been thy lot, and it results from 
 a conduct opposite to his; nevertheless I am persuaded the 
 43 
 
674 INCIDENTS CONCERNING THE 
 
 regard of Divine Providence is not totally withdrawn from 
 thee ; His mercy is extended to recover thee, as from the gates 
 of hell, and pluck thee as a brand out of the fire. My concern 
 
 for thee, the kind reception thou hast met with at , and 
 
 the disposition of the worthy Friends there in receiving thee, 
 are to me proofs of the interposition of a Providential hand 
 stretched out to save; and these things ought to be humbly 
 marvellous in thy eyes, and induce thee to walk answerably 
 to the favors received. I earnestly wish thee to abstain from 
 any company that may be improper; thy resolutions are weak; 
 the poison of evil company very ruinous; if thou hast no other 
 inducement to alter thy dress, I beseech thee to do it, to keep 
 the distinction our principles lead to, and to separate thee from 
 fools and fops; at the same time that, by a prudent distinc- 
 tion in thy appearance, thou scatterest away those that are 
 the bane of youth, thou wilt engage the attention of those 
 whose company will be profitable and honorable to thee. 
 
 Thus, my friend, my heart longs for thee and for thy help, 
 that thou mayst improve the present Providential allotment to 
 the best purpose, that it may be of lasting benefit to thee. 
 It will be good for thee to bear the yoke in thy youth; if thy 
 mind be rightly subjected to it, thou mayst have cause to say: 
 " It was good for me that I was troubled." I beseech thee 
 often to read the Holy Scriptures; remember the prodigal son, 
 and imitate his penitent example, and the same gracious re- 
 ception from the everlasting Father will be thy portion. With 
 what joy would thy anxious parent, thy affectionate sister, 
 view thee reformed, steady and prudent; but if (which God 
 forbid) thou shouldst slight this Providential opportunity of 
 retrieving thyself, and relapse into those things which have 
 hitherto ministered much to thy hurt, and, if continued in, 
 must effect thy total ruin, how shall I meet those Friends to 
 whose care I have been instrumental in committing thee? And 
 what will be the sentence from despised mercy? I am shocked 
 at the mere supposition; but what must be the suffering of such 
 a state? Dear Joseph, what shall I say? What can I say that 
 will tend to thy help, but earnestly press thee to seek Him who 
 is mighty to save, and to whom Jonah cried out of the l^elly 
 of hell? Cherish every impression of good; place thyself f re- 
 
SOCIETY OF FRIENDS. 675 
 
 quently before that tremendous bar, to which thou are hast- 
 ening, and bring every thought and action to judgment; be 
 diligent and faithful in business, but above all, be diligent in 
 making provision for thy poor soul. 
 
 Farewell, 
 
 Samuel Pothergill. 
 
 In the love which he felt for his brethren, and for the great 
 cause they were ordained to support and spread in the earth, 
 George Pox often addressed them in tender affection, to 
 strengthen and animate them to diligence. In 1654, he says: 
 
 Oh, Friends! look not out, for he that doth is darkened. 
 And take heed of lightness; take heed of the world, and of 
 busying your minds with things not serviceable. A wise man's 
 eye is in his head, but a fool's is gazing up and down. Be va- 
 liant for the Truth upon the earth, and tread upon the deceit. 
 Keep to yea and nay; for he that hath not power over his 
 tongue, his religion is vain. And take heed of knowledge, for 
 it puffeth up; but dwell in the Truth, and be what ye speak. 
 He that abideth not in the Truth, is led by the evil one. Wait 
 on the Lord, He will perfect his work amongst you. He that 
 hearkens diligently to the teacher within, denieth all outward 
 hireling teachers. He that is made the temple of the Holy 
 Ghost, placeth no holiness in the world's temples. The teach- 
 ers without exalt the carnal mind, but the teacher within de- 
 stroyeth it. There is not a word in all the Scriptures to hold 
 up the practice of sprinkling infants; nor the word sacrament; 
 nor to hold up an hour-glass to preach by for an hour's time 
 in a place; but the vain mind doth hold up many things which 
 Christ Jesus doth not command. 
 
 Earth makes masters amongst earthly men; but let him that 
 ruleth rule in love, for the earth is the Lord's, and the fulness 
 thereof. And he that laboreth, let him labor as to the Lord, 
 in love. So let love be the head in all things, and the Lord 
 is exalted; then there is no eye-service, but singleness of heart; 
 then all that is done is done as to the Lord. So be faithful in 
 all things, and keep from the world's vain customs. Do not 
 wear apparel to gratify the proud mind; neither eat nor drink 
 to make yourselves wanton; for it [food and drink] was created 
 
676 INCIDENTS CONCERNING THE 
 
 for health, and not for the lusts — ^to be as servants to us, and 
 we servants to God; to use all those things to his glory; to 
 whom be praises, honor and glory forevermore; who hath 
 created all things to his glory, and so to be used and spent. 
 
 All Friends, be low, and in the life of God dwell to keep you 
 low. Ye are the salt of the earth, to make it savory unto 
 God. Ye are the light of the world. Therefore walk in the 
 light of Christ, whose light doth justify you; who then shall 
 condemn you? Therefore in that dwell which doth condemn 
 all the evil in the world. 
 
 Samuel Fothergill to Gilbert Thompson. 
 
 Warrington, Sixth Month 29th, 1760. 
 
 Dear Cousin: — I believe I should be out of the way of my 
 duty if I did not impart to thee and thy sisters a dream or vis- 
 ion that was represented to me the last night, and perhaps 
 the interpretation of it may be brought home to your own 
 hearts. 
 
 I thought the great day of account was come, and all na- 
 tions gathered to receive the irreversible sentence. I beheld 
 a variety of states, and many clothed in different colors; many 
 in white, which, nevertheless, was of different degrees of lus- 
 tre and beauty. I saw many whom I knew, and amongst oth- 
 ers thyself and sisters; I thought your garments appeared more 
 white than many; and whilst I mused on the tremendous, yet 
 glorious day, the trumpet sounded -with a distinguishing ener- 
 gy, and seemed to say: " Come, ye blessed." I beheld multi- 
 tudes arise, as from the eminence of a mountain, and ascend 
 triumphantly. My eye descended to the mountain whence many 
 had risen, and in whose company I had seen thee and thy sis- 
 ters. I thought I clearly saw you remain on the earth, cloth- 
 ed in garments measurably white. I queried in my heart: 
 " Alas! how happens it that these are left behind?" Imme- 
 diately the white garments fell off, and each of you appeared 
 in the common dress in which you usually appear. But I be- 
 held chains, which seemed fastened about your necks, and 
 bound every limb and part of the body but the head; and these 
 chains were fastened to great rings in the earth, and held you 
 so fast as to prevent any of you ascending to those who had 
 
SOCIETY OF FRIENDS. 677 
 
 taken wing and risen on high. Here I awaked in great con- 
 cern of mind, and found an engagement to impart it immedi- 
 ately to thyself and sisters. None other knows the least tit- 
 tle of it, nor shall, from your most affectionate 
 
 Samuel Fothergill. 
 
 Gilbert Thompson was greatly esteemed, in the station of 
 elder, and filled several other ofl&ces in the Society. He died 
 between seven and eight years after this letter was written. 
 The circumstances attending his closing scene are thus instruc- 
 tively described in a letter from Samuel Fothergill to Samuel 
 Emlen: 
 
 Our worthy friend and kinsman, Gilbert Thompson, hath 
 been in a declining state for some time, and of late seemed to 
 decay so very fast as to call in question his surviving for one 
 day. He finished his course about midnight, last Sixth-day, 
 and is to be interred to-morrow. I have often been with him 
 to my humbling instruction; for some time his journeying was 
 in the region of the shadow of death. I have sat by him, ac- 
 companied his spirit under the load of death, and the heavens 
 as brass, sensible of deep distress but seemingly excluded from 
 good. This led to deep searching of heart, even, as he said, 
 of holes and of corners he had not suspected; he saw that he 
 had been short in the performance of that service Truth would 
 have led him into, had he been fully dedicated in heart to know 
 and to do his Master's will. But adorable condescension visited 
 afresh, revived a degree of hope, fed him with a little bread 
 when nigh to faint, and caused a part of that crystal stream, 
 which is the satisfaction and consolation of the whole city of 
 God, to arise in his soul, and it increased from time to time, 
 until it became like the water Ezekiel saw issuing from the 
 threshold, a river to swim in, a river that cannot be passed. 
 The holy canopy was often over our spirits when I visited him, 
 which I often did to my comfort. I never, ray dear friend, so 
 fully understood the force of the expression: "If the right- 
 eous scarcely are saved:" — the applause and esteem of judi- 
 cious and injudicious, regularity of conduct, his arrival at 
 Bethel, the remembrance of many bedewing seasons, all proved 
 
678 INCIDENTS CONCERNING THE 
 
 insufficient for his repose, and were amongst the heavens that 
 might be shaken, and must be removed, that that which can- 
 not be shaken may remain. 
 
 He languished long, in much pain; great was the conflict 
 previous to the separation of body and soul, and it feelingly 
 opened to my mind, with the conviction of an audible voice, 
 had his spirit been more disentangled from the love of lawful, 
 things, his warfare would have been sooner accomplished, the 
 fetters of mortality more easily broken, and his spirit would 
 sooner have risen triumphant over death, hell, and the grave, 
 and on the wings of seraphic love ascended, with holy ease, 
 to the realms of purity, peace, and love. But all is well — he 
 is admitted to peace, and through his deep wadings, instruc- 
 tion is given to us, with diligence, yea, with all diligence, to 
 fill up the measure of revealed duty, and to stand on the watch 
 for further discoveries, what is the will of the Lord our God 
 respecting us. 
 
 The following was written by Francis Howgill, for the en- 
 couragement of Friends, in a time of close trial by persecu- 
 tion: 
 
 The cogitations of my heart have been many, deep and pon- 
 derous some months, weeks and days, concerning this people 
 which the Lord hath raised to bear testimony unto his name, 
 in this day of his power; an intercession hath been made often 
 for them to the Lord, and a patient waiting to know his mind 
 concerning them for the time to come; which often I received 
 satisfaction in as to myself; but yet something I was drawn 
 by the Lord to wait for, that I might comfort and strengthen 
 his flock by an assured testimony. And while 1 was waiting 
 out of all visible things, and quite out of the world in my 
 spirit, and my heart upon nothing but the living God, the Lord 
 opened the springs of the gyeat deep, and overflowed my whole 
 heart with light and love; and my eyes were as a fountain, 
 because of tears of joy, because of his heritage, of whom he 
 showed me, and said unto me in a full, fresh, living power, 
 and a holy, full testimony, so that my heart was ravished there 
 with joy unspeakable, and I was out of the body with God in 
 his heavenly paradise, where I saw and felt things unuttera- 
 
SOCIETY OF FRIENDS. 679 
 
 ble, and beyond all demonstration of speech. At last the life 
 closed with my understanding, and my spirit listened unto 
 Him; and the everlasting God said: Shall I hide anything from 
 them that seek my face in righteousness? nay, I will manifest 
 it to them that fear me; I will speak, do thou listen, and pub- 
 lish it among all my people, that they may be comforted, and 
 thou satisfied. 
 
 And thus said the living God of heaven and earth; upon the 
 twenty-eighth day of the Third Month, 1662: 
 
 "The sun shall leave its shining brightness, and cease to 
 give light to the world; and the moon shall be altogether dark- 
 ness, and give no light unto the night; the stars shall cease 
 to know their office, or place; my covenant with day, night, 
 times and seasons, shall sooner come to an end, than the cove- 
 nant I have made with this people, into which they have en- 
 tered with me, shall end or be broken. 
 
 "Yea, though the powers of darkness and hell combine 
 against them, and the jaws of death open its mouth, yet will 
 I deliver them, and lead them through all. 
 
 " I will confound their enemies as I did in Jacob, and scat- 
 ter them as I did in Israel in the days of old. 
 
 "I will take their enemies, I will hurl them hither and 
 thither, as stones hurled in a sling; and the memorial of this 
 nation, which is holy unto me, shall never be rooted out, but 
 shall live through ages, as a cloud of witnesses in genera- 
 tions to come. 
 
 "I have brought them to the birth, yea, I have brought 
 them forth; I have swaddled them, and they are mine. I will 
 nourish them, and carry them as on eagle's wings; and though 
 clouds gather against them, I will make my way through them; 
 and nations shall know I am the living God, who will plead 
 their cause with all that rise up in opposition against them. 
 
 "These words are holy, faithful, eternal, good and true: 
 blessed are they that hear and believe unto the end; and be- 
 cause of them no strength was left in me for a while; but at 
 last my heart was filled with joy, even as when the ark of God 
 was brought from the house of Obed-Edom, when David danced 
 before it, and Israel shouted for joy." 
 
 Francis Howgill. 
 
680 INCIDENTS CONCERNING THE 
 
 An Epistle of William Leddra, to Friends, written by him the 
 day before he was put to death. 
 
 To the Society of the little flock of Christ, grace and peace 
 be multiplied. 
 
 Most deae and inwardly beloved! 
 
 The sweet influences of the morning star, like a flood dis- 
 tilling into my innocent habitation, hath so filled me with the 
 joy of the Lord in the beauty of holiness, that my spirit is as 
 if it did not inhabit a tabernacle of claj, but is wholly swal- 
 lowed up in the bosom of eternity, from whence it had its 
 being. 
 
 Alas! alas! what can the wrath and spirit of man that lust- 
 eth to envy, aggravated by the heat and strength of the king 
 of the locusts, which came out of the pit, do unto one that is 
 hid in the secret places of the Almighty; or unto them that 
 are gathered under the healing wings of the Prince of Peace; 
 under whose armor of light they shall be able to stand in the 
 day of trial, " Having on the breastplate of righteousness, and 
 the sword of the Spirit," which is their weapon of war against 
 wickedness, principalities and powers, and the rulers of the 
 darkness of this world, both within and without? my be- 
 loved, I have waited like a dove at the windows of the ark, 
 and have stood still in that watch, which the Master, without 
 whom I could do nothing, did at his coming, reward with the 
 fulness of his love; wherein my heart did rejoice, that I might 
 in the love and life of God speak a few words to you, sealed 
 with the spirit of promise, that the taste thereof might be a 
 savor of life to your life, and a testimony in you of my inno- 
 cent death. And if I had been altogether silent, and the Lord 
 had not opened my mouth unto you, yet He would have open- 
 ed your hearts, and there have sealed my innocency with the 
 streams of life, by which we are all baptized into that body 
 which is of God, with whom and in whose presence there is 
 life, in which, as you abide, you stand upon the pillar and 
 ground of Truth. For the life being the truth and the way, 
 go not one step without it, lest you should compass a moun- 
 tain in the wilderness; for unto every thing there is a season. 
 
SOCIETY OF FKIBNDS. 681 
 
 As the flowing of the ocean doth fill every creek and branch 
 thereof, and then retires again towards its own being and ful- 
 ness, and leaves a savor behind it, so doth the life and virtue of 
 God flow into every one of your hearts, whom He hath made 
 partakers of his Divine nature; and when it withdraws but a 
 little, it leaves a sweet savor behind it, that many can say: 
 " They are made clean through the word that He hath spoken 
 to them." In which innocent condition you may see what you 
 are in the presence of God, and what you are without Him. 
 
 Therefore, my dear hearts, let the enjoyment of the life 
 alone be your hope, your joy and consolation; and let the man 
 of God flee those things that would lead the mind out of the 
 cross, for then the savor of life will be buried; and though 
 some may speak of things that they have received in the life, 
 as experiences, yet the life being veiled, and the savor that it 
 left behind washed away by the fresh floods of temptation, the 
 condition that they did enjoy in the life boasted of by the airy 
 thing will be like the manna that was gathered yesterday, 
 without any good scent or savor. For it was only well with 
 the man while he was in the life of innocency, but being driven 
 from the presence of the Lord into the earth what can he boast 
 of? And although you know these things, and many of you 
 much more than I can say, yet for the love and zeal I bear to 
 the Truth, and honor of God, and tender desire of my soul to 
 those that are young, that they may read me in that from 
 which I write, to strengthen them against the wiles of the 
 subtle serpent that beguiled Eve, I say, stand in the watch 
 within, in the fear of the Lord, which is the very entrance of 
 wisdom, and the state wherein you are ready to receive the 
 secrets of the Lord. Hunger and thirst patiently; be not weary, 
 neither doubt; stand still, and cease from thine own working, 
 and in due time thou shalt enter into the rest, and thy eyes 
 shall behold his salvation whose testimonies are sure and right- 
 eous altogether. Let them be as a seal upon thine arm, and 
 as jewels about thy neck, that others may see what the Lord 
 has done for your souls. Confess Him before men, yea, before 
 his greatest enemies; fear not what they can do unto you; 
 greater is He that is in you," than he that is in the world; for 
 He will clothe you with humility, and in the power of his meek- 
 
682 INCIDENTS CONCERNING THE 
 
 ness you shall reign over all the rage of your enemies, in the 
 favor of God; wherein, as you stand in faith, ye are " the salt 
 of the earth; for many seeing your good works, may glorify 
 God in the day of their visitation." Take heed of receiving 
 that which you saw not in the light, lest you give ear to the 
 enemy. Bring all things to the light, " that they may be proved 
 whether they are wrought in God." The love of the world, the 
 lust of the flesh and the*lust of the eye, are without the light 
 in the world; therefore possess your vessels in all sanctifica- 
 tion and honor, and let your eye look at the mark. " He that 
 hath called you is holy;" and if there be an eye that offends, 
 " pluck it out and cast it from you." Let not a temptation 
 take hold, for if you do it will keep you from the favor of God, 
 and that will be a sad state, for without grace possessed there 
 is no assurance of salvation; " By grace ye are saved," and the 
 witnessing of it is sufiicient for you, to which I commend you 
 all, my dear friends, and in it remain your brother. 
 
 William Leddra. 
 Boston Gaol, the thirteenth of the First Month, 1660-61. 
 
 What a noble letter was that addressed by Sarah Grubb to 
 her dear friend, Richard Shackleton, when very ill of small- 
 pox. It was dictated four days before her death: 
 
 Thy salutation met me, though apparently out of course, in 
 the right time, being under impressions which make time and 
 circumstances of little account, compared with the unlimited 
 consolations of the Spirit, or a preparation to receive them at 
 the Divine hand. My soul, though encompassed with the mani- 
 fold infirmities of a very afflicted tabernacle, can feelingly 
 worship and rejoice in nothing more than this, that the Lamb 
 Imma;culate is still redeeming by his precious blood, out of 
 every nation, kindred, tongue and people; and making a glori- 
 ous addition to the Church triumphant, whose names will stand 
 eternally recorded in the book of life. I express not these 
 things from a redundance of heavenly virtue, but from the 
 soul-sustaining evidence that, amidst all our weakness and 
 conflicts of flesh and spirit, an interest is mercifully granted 
 in Him who giveth victory over death, hell and the grave. 
 
SOCIETY OF FRIENDS. 683 
 
 Thomas Story relates that before he had joined the Society 
 of Friends, at the time of the assizes at Carlisle, he went to 
 a meeting near that city. 
 
 During the time of the meeting I found an unusual load on 
 my spirit, and hardness in my heart; insomuch that I could 
 hardly breathe under the oppression; nor could I say I had any 
 sense of the comforts of the Divine presence there, but that 
 the heavens were as thick brass, and the bars thereof as 
 strong iron. But though I had no enjoyment in myself, yet I 
 was sensible the presence and goodness of the Lord were there, 
 and many therein greatly comforted; and therefore did con- 
 clude my condition of mind was from some other cause, and 
 not relating to the state of the meeting in general. After the 
 meeting was over, one of them asked me how I did; I answer- 
 ed: "Indifferently." Then he and some others perceived my 
 spirit was oppressed, and sympathized with me therein. I could 
 not, all this time, perceive the particular matter which thus 
 affected me — for I knew not of anything I had said or done 
 to bring it upon myself — till that evening, being returned to 
 my father's house, very solitary, silent and inward, there came 
 in one Thomas Tod, an acquaintance of mine, who, after some 
 compliments of civility — for at that time I had not quite de- 
 clined the common modes of salutation — desired to speak with 
 me apart, and then told me that he had a trial to come on next 
 day concerning certain houses of his in the town of Penrith, 
 being the greatest part of all he had in the world; that one 
 of the witnesses to his deeds of conveyance was dead; anoth- 
 er of them gone into Ireland, and could not be had; but I, be- 
 ing the third, and having made the writings, he hoped, through 
 my evidence and credit, to gain his just point against his un- 
 fair adversary, and desired me to be in readiness in the morn- 
 ing, for the trial was likely to come on very early. 
 
 As soon as he began this relation, the word of life began 
 likewise to work in me in a very powerful manner; and the 
 hammer of the Lord I sensibly felt, and saw to be lifted up 
 upon that hardness of heart which, 'for some time, had been 
 my state; and it began to be broken, softened and dissolved, 
 and the sense of the love of God in some degree to be renew- 
 
684 INCIDENTS CONCERNING THE 
 
 ed. Then I saw plainly that this was the hard thing I had to 
 go through, and that now was the time of trial wherein I must 
 take up the cross of Christ, acknowledge his doctrine in that 
 point fully and openly, according to the understanding given 
 me, and to despise the shame and reproach and other suffer- 
 ings, which I well knew would ensue quickly, or I must forsake 
 the Lord forever. For, denying his doctrine, in the sense I 
 had now plainly seen it, would be denying himself before men; 
 and if I had then denied Him, I could expect no less, but ac- 
 cording to his word, to have been immediately and forever de- 
 nied of Him, and left under that hardness of heart and want 
 of the enjoyment of his Divine presence wherewith I had been 
 favored before, and all the dreadful consequences of a begin- 
 ning so woful. 
 
 But, according to the advances of the word and work of the 
 Lord in me at that time, my heart inclined to him; as my ac- 
 quaintance was speaking, and by the time he was done, I was 
 furnished with a full resolution to give him a plain and direct 
 answer, which was on this manner: " I am concerned it should 
 fall out so " — for I had a real respect for him, and saw his case 
 to be very hard — " I will appear, if it please God, and testify 
 what I know in the matter, and do what I can for you that 
 way, but I cannot swear." 
 
 This was so great a surprise to him, both from the nature 
 of his case and confidence he had of my ready compliance — 
 he having had no 'suspicion of my present condition till that 
 moment — that he broke into a passion, and with an oath, or 
 curse, said: "What! you are not a Quaker, sure?" Though 
 I had made confession in the truth so far, in that point, and 
 the Divine presence sensibly returned in me, yet, upon this I 
 was again silent, till clear in my understanding what to answer 
 in sincerity and truth. For as nobody before that time had 
 called me a Quaker, so I had not assumed the appellation, which, 
 being given in reproach, was not grateful, though the thing 
 in its proper sense most delightful. 
 
 Nor did I then see whether I had so much unity with all their 
 tenets as might justify me in owning the name — for in the 
 unity of Divine love and life only had I known them — ^till the 
 power of that life of Him who forbiddeth all oaths and swear- 
 
SOCIETY OF FRIENDS. 685 
 
 ing, arising yet clearer and fuller in me, opened my under- 
 standing, cleared my way and enabled me thereunto; and then 
 I said: "I must confess the truth — I am a Quaker." 
 
 As this confession brought me still nearer to the Son of 
 God, his love increasing yet more sensibly in me, so likewise 
 it heightened the perplexity and disturbance of my friend, 
 whose case thereby became more desperate in his own opin- 
 ion; upon which, in an increase of heat, and expressions there- 
 from suiting so obvious a disappointment, as it then appeared 
 to him, he threatened to have me fined by the court and pro- 
 ceeded against with the utmost rigor of the law, saying: 
 " What! must I lose my estate by your groundless notions and 
 whims?" 
 
 But the higher my enemy arose and raged in this well-mean- 
 ing but mistaken man, who thus, without design, became the 
 instrument of my trial, the fuller and more powerful still was 
 the love of God, whose cause I had now espoused through his 
 own aid and the power of an endless life from Him made mani- 
 fest in me. I replied, in that calm of mind and resignation 
 to the will of God, that the life of the Son of God enables to 
 and teacheth: " You may do what you think proper that way, 
 but I cannot comply with your request in this matter, what- 
 ever be the issue of it." And then he departed under great 
 dissatisfaction, with all the threats and reproaches his enraged 
 passions could suggest, under a view of so great a loss. 
 
 Immediately I retired to my chamber; for, perceiving my 
 grand enemy to be yet at work to introduce a slavish fear, and 
 by that means subject my mind and bring me again into cap- 
 tivity and bondage, I was willing to be alone and free from all 
 the interruptions of company, that I might more fully expe- 
 rience the arm of the Lord, and his Divine instructions and 
 counsel in this great exercise. 
 
 The enemy, being a crafty and subtle spirit, wrought upon 
 my passions, not fully subjected, and artfully applied to my 
 natural reason, my understanding not being fully illuminated, 
 as his most suitable instrument. He urged the fine and im- 
 prisonment, and the hardships accompanying that condition, 
 and how little help I could expect from my father and friends, 
 who would be highly displeased with me for so foolish and un- 
 
686 INCIDENTS CONCERNING THE 
 
 accountable a resolution, as they would think it; and, also, the 
 scoffings, mockings, derisions, scorn, contempt, loss of friends 
 and friendship in the world, with such other inconveniences, 
 hardships and ill consequences as the enemy could invent and 
 suggest. During all this time, from about eight in the even- 
 ing till midnight, the eye of my mind was fixed on the love of 
 God, which still remainfid sensibly in me, and my soul cleaved 
 thereto in great simplicity, humility and trust therein, without 
 any jrielding to satan and his reasonings on those subjects, 
 where flesh and blood in its own strength is easily overcome 
 by him. But about twelve at night the Lord put him to utter 
 silence with all his temptations, for that season, and the life 
 of the Son of God alone remained in my soul; and then, from 
 a sense of his wonderful work and redeeming arm, this saying 
 of the apostle arose in me with power: " The law of the Spirit 
 of life in Christ Jesus hath made me free from the law of sin 
 and death." Then the teachings of the Lord were plentiful 
 and glorious; my understanding was further cleared, and his 
 holy law of love and life settled in me; and I admitted into 
 sweet rest with the Lord my Saviour, and given up in perfect 
 resignation to his holy will, in whatsoever might relate to this 
 great trial of my faith and obedience to the Lord. In the 
 morning I went up toward the hall where the judges sat, ex- 
 pecting to be called as a witness, but found that the dispute 
 had been settled by private agreement. 
 
 A Testimony of Friends in Pennsylvania concerning their de- 
 ceased friend and governor, William Penn. 
 
 We find ourselves under obligation and concern both in duty 
 and affection, to give this mark of our love and the honorable 
 regard we bear to the memory of our late worthy governor 
 and well beloved friend, William Penn, though it may not be 
 our part to attempt so ample and general a testimony as seems 
 justly called for. By his early convincement of the blessed 
 truth, his noble resignation thereunto, his steadfastness there- 
 in, and great services to the church of Christ, as well by in- 
 cessant labors in word and doctrine (made more extensive by 
 the many excellent writings he hath published) as his valiant 
 sufferings for purity of worship, and the testimony he had re- 
 
SOCIETY OP FRIENDS. 687 
 
 ceived, which, to him, might be the greater trial and conflict, 
 his birth and station in the world placing him more in the 
 notice of those of high rank amongst men than was commonly 
 the lot of many others of our worthy elders. Neither can it, 
 we presume, be forgotten how, when it pleased the Lord to 
 give some ease to his people, this our dear friend employed 
 the interest he then had with success, and devoted his time and 
 purse to serve not only his friends in their religious liberties, 
 but them and others distressed, or any wanting favor even to 
 the neglect of his own just interest. But these memorials we 
 leave to be made by those of our worthy elders in Great Brit- 
 ain, who have more instances and greater knowledge of those 
 his traits, services and labors, than many of us can be pre- 
 sumed to be so fully acquainted with. 
 
 Yet it becomes us particularly to say, that as he was our 
 governor he merited from us love and true honor; and we can- 
 not but have the same regard to his memory, when we con- 
 sider the blessings and ease we have enjoyed under his gov- 
 ernment, and are rightly sensible of his care, affection and 
 regard always shown with anxious concern for the safety and 
 prosperity of the people, who many of them, removed from 
 comfortable livings to be adventurers with him, not so much 
 with views of better acquisitions or greater riches, but with 
 the laudable prospect of a retired quiet habitation for them- 
 selves and posterity, and the promotion of truth and virtue in 
 the earth. 
 
 And as his love was great, and endeavors constant for the 
 happiness of his friends, countrymen and fellow subjects, so 
 was his great tenderness, justice and love towards the Indians, 
 from first to last always conspicuous and remarkable. Here 
 we cannot but gratefully and humbly acknowledge to the gra- 
 cious God of all our mercies, the wonderful preservation of 
 this colony from such injuries and barbarous depredations as 
 have befallen most others; and add, that we believe the same 
 love wherewith the Lord had so fully and effectually operated 
 on the heart of this our worthy friend was the chief and dur- 
 able motive of that his affection and kind behavior towards 
 those people; and was the cause, as he was made a means, of 
 this our peace and preservation; so that his name remains 
 precious even amongst the heathens. 
 
688 INCIDENTS CONCERNING THE 
 
 More might be truly said of him, as he was the proprietary 
 and governor of this province, and we now find it our duty 
 (incited thereto by the love of our Heavenly Father in our 
 souls), to add a few lines concerning him, as he was our worthy 
 elder, friend and brother in the blessed Truth; many of us 
 having been often comforted, edified and solaced with him in 
 the enjoyment thereof. As was his testimony, so was his con- 
 versation, edifying and lovely, administering grace and knowl- 
 edge. His behavior was sweet and engaging, and his conde- 
 scension great; even to the weakest and meanest, aifable and 
 of easy access; tender of every person and thing that had 
 simplicity of truth or honesty for a foundation. 
 
 It was our comfort to understand that, after all his various 
 troubles, trials and afflictions, when in an advanced age, in- 
 firmity of body, and a distemper which affected his memory 
 in most other things which befel him, yet the love of God re- 
 mained with him, and his sense thereof was frequently strong 
 and evident, and, we doubt not, the blessing of the Almighty 
 was his Omega. 
 
 Elizabeth L. Redman, a minister of Haddonfield, N. J., in 
 1836 attended the'Yearly Meeting of Virginia. On her return 
 from it the following incident occurred: 
 
 During the night, whilst lodging at the house of a friend in 
 Baltimore, her mind was introduced into much exercise on ac- 
 count of an individual, whom, three years previously, she had 
 observed at an inn a few miles from that city. In the morning 
 she felt that she could not with an easy mind proceed home- 
 ward without endeavoring to see him. She mentioned it to her 
 oorapanion, who inquired his name. She replied: " I know not 
 his name, nor his home. I can only say that I saw him not 
 far from this place; but whether he was a traveller, or a resi- 
 dent there, is unknown to me. But I believe if we can see 
 him, we shall find him in affliction." It being thought right 
 to make the effort to discover him, it was mentioned to a 
 Friend, with her description of the appearance of the indi- 
 
SOCIETY OF FRIENDS. 689 
 
 vidual, which was so striking that it was immediately believed 
 to be that of a person well known as a slave-dealer noted for 
 great inhumanity. Inquiry was made for the man, and after 
 much search it was ascertained that he resided in that city, 
 near where she was then lodging. She, with her companions, 
 went to see him. He was confined to his chamber by indispo- 
 sition. She at once recognized him, and taking a seat beside 
 him, sat for some time in profound stillness. He also sat with 
 his eyes fixed upon her in apparent amazement. She then 
 addressed him in close but kind language, describing his con- 
 dition as being desperate in the extreme, but said she believed 
 the door of mercy was now open for him, if he would submit 
 to the terms of salvation; after which she knelt and suppli- 
 cated in a remarkable manner, interceding with the Father of 
 mercies that, in the day of final retribution, the blood of none 
 might be found upon him unrepented of. He was greatly broken 
 by this appeal to the Throne of Grace, and tears flowed down 
 his face abundantly. She then took kind leave of him, much 
 to the relief of her own mind. He did not recover from this 
 indisposition, but after this interview became greatly humbled 
 and changed. 
 
 Reflections in a Storm. 
 James Backhouse mentions the following incident: 
 
 1835, Fifth Month 6th. — A storm came on in the night, in 
 which, on reflecting upon the many snares that are in the world, 
 and the many persons that have fallen away from righteous- 
 ness, after having witnessed a precious state of Divine favor, 
 I felt willing to perish rather than that I should be permitted 
 to falsify the testimony which the Lord has given me to bear 
 to the Truth as it is in Jesus. Unworthy as I felt myself to 
 be of the least of the Lord's mercies, 1 prayed to Him, if He 
 saw meet to continue my life, to continue also the baptisms 
 of his Holy Spirit until the very root of sin should perish; and 
 to enable me so to watch as that the seeds of sin might not 
 44 
 
690 INCIDENTS CONCERNING THE 
 
 be suffered to vegetate, but their smallest buddings be de- 
 stroyed by the power of the Spirit. While thus meditating 
 and praying in the storm, with thanksgiving for the accom- 
 modation of a good berth and many other blessings, I was pre- 
 served very peaceful under the sense of the Divine presence. 
 Thus, as in days of old, and as on many former occasions in 
 my own experience, the Lord proved himself to be " A very 
 present help in time of trouble:" arid I could adopt the lan- 
 guage, Therefore we will not fear, though the waters roar 
 and be troubled, though the mountains shake with the swelling 
 thereof; for the Lord of Hosts is with us, the God of Jacob is 
 our refuge, and blessed be his holy Name forever. 
 
 The following instructive incident, recorded by Thomas Scat- 
 tergood, during his journey in North Carolina in 1792, seems 
 worthy of being revived at this time, as an encouragement to 
 individual faithfulness: 
 
 Eleventh Month 15th. — After a good opportunity in the 
 family, we set off before the sun was up, and rode to Spring 
 meeting. As our friend John Carter and I rode together, he 
 informed me that, in his young years, being visited by the 
 Day-spring from on high, he sought much to find a place of 
 rest to his soul, and joined the Baptists. After a time he grew 
 dissatisfied with their mode of worship, not feeling that peace 
 which he was in pursuit of; and one day, after seeking the 
 Lord with great earnestness, and begging of Him to show him 
 whether that was the people he was to join himself to, he went 
 to their meeting with a determination that, if he felt an evi- 
 dence of the owning love of God to attend his mind, he would 
 submit to go into the water to be baptized, or anything for 
 peace sake. But on that day the preacher held forth such 
 doctrine that it turned him away from them in his mind, and 
 led him more and more into a lonely, seeking state. At this 
 time the little company of Friends in the neighborhood had 
 grown so weak as to neglect their meeting, and had given 
 consent to the Baptists to hold meetings in their meeting- 
 house. For some time his mind was impressed with an ap- 
 prehension that it was required of him to go and sit down by 
 himself in the meeting-house; but he put it off, being ashamed. 
 
SOCIETY OF FRIENDS. 691 
 
 At length he went by a private way, and sat down alone, and 
 was greatly refreshed; but he could not do it privately long, 
 feeling a necessity to travel the road openly, for his friends 
 and neighbors used to wonder where he went in private. One 
 day, in going to meeting, he met with one of them, who asked 
 him where he was going, and he told him honestly, " I am go- 
 ing to meeting." " Strange," says the other, "what will you 
 go there for?" He left him, however, by the way, and had 
 peace in the meeting. Next time he went, seven of his neigh- 
 bors, hearing of his going, joined him; and in process of time 
 he was united to the Society of Friends. Zeal and religion 
 revived amongst them, and there is now a large meeting, 
 called Spring meeting, which we were at to-day, and this 
 Friend is a valuable minister amongst them. We had a fa- 
 vored meeting. 
 
 How John Parker was made to Quake, and how he 
 Became a Quaker. 
 
 John Parker was born in Wilmington, in the State of Dela- 
 ware, in the year 1748. He was by birth a member of the 
 Society of Friends, and we may believe that he experienced 
 some beneficial restraints from his connection therewith. But 
 the loss of his father, while he was still young, was a serious 
 disadvantage to him, as he could no longer receive paternal 
 admonition, neither be subject to that watchful oversight and 
 control which a religiously-concerned father might have ex- 
 ercised. Not submitting in early life to the cleansing and 
 heart-changing operations of the Holy Spirit, he too much 
 allowed his naturally lively imagination and strong will to rule 
 his conduct. It is believed that he was favored to witness 
 preservation from gross and reproachful vices, though he de- 
 viated from the simplicity of the Truth, and turned aside from 
 the way of the cross. 
 
 He once in his earnest, animated manner, gave a minister- 
 ing Friend an account of the way in which he became a Qua^ 
 ker. His narrative was to this effect. 
 
692 INCIDENTS CONCERNING THE 
 
 At the time the English anny early in the Ninth Month, 
 1777, after having landed at the head of Elk, were approach- 
 ing Philadelphia, they passed near the place where he lived. 
 He was out of his house and a company of Hessians meeting 
 him, appeared disposed to rob him. By some means they 
 learned that he was a Quaker, whereupon they desisted from 
 all acts of violence towards him, but carried him to the Eng- 
 lish officer in command. Here too, probably, the reputation 
 of the Society of which he was then but an unworthy member, 
 cast a shield over him, and he was told that he should receive 
 no harm. He must, however, remain with them for a time, as 
 they were about to engage with the American army, and if 
 he were released, he might carry to their opponents the knowl- 
 edge of their position and their intentions. They treated him 
 however, kindly, and the head officer of that portion of the 
 army kept him near his person. As they were standing on 
 the Brandywine hills, surveying the beautiful country around 
 — beautiful although arrayed in the graver tints of early au- 
 tumn, the British officer made many remarks on the loveliness 
 of the scene. He also expressed his opinion that this was 
 destined some future day to be a great country. At last the 
 firing commenced, and John who was still near the officer, saw 
 many fall around him. The awfulness of his situation, in the 
 consciousness that he was unprepared for death, made him 
 tremble. The officer perceived the uneasiness of his compan- 
 ion, and smiling on him, inquired if he was afraid? To this 
 John promptly replied, yes. As no object was to be gained 
 by detaining him any longer, he was told he might go. He 
 was not slow in understanding the import of this, but starting 
 at a full run, soon reached his home in safety. As John in 
 his old age related this circumstance, he added: "That day 
 made me a Quaker. I never was one before." 
 
 It is probable that the view of death thus brought power- 
 
SOCIETY OP FRIENDS. 693 
 
 fully before him, was of essential service, and tended to drive 
 him to seek for consolation where alone it could be found, 
 even in Him who, by taking away our sins, taketh away the 
 sting of death. He had been made to quake for fear of death; 
 — he was now made a Quaker indeed, in an awful sense of the 
 power and presence of the Lord God of Hosts visiting his soul 
 as a refiner with fire, and as a righteous judge with judgments. 
 Witnessing his own will brought into subjection, a new heart 
 was given him, and he no longer took delight in this world's 
 pleasures. He submitted to the cross of Christ, and through 
 the effectual working of the Lord's preparing Spirit, and a gift 
 in the ministry of the Gospel committed to him, he was soon 
 qualified for usefulness in the church of Christ. 
 
 A Brand Plucked from the Burning. 
 James Backhouse thus describes the case of a prisoner whom 
 he met with in Van Diemen's Land, whither he had been sent 
 as a convict. He lost an arm some time before, and, whilst 
 in imminent danger from this accident, was awakened to a 
 sense of his sinful condition: 
 
 He said the Lord found him when he sought Him not, yet so 
 strongly did he feel his own desperate wickedness, that he 
 could entertain no hope, until he was reminded of the mercy 
 extended to Manasseh, Mary Magdalene, and others of similar 
 character. He told me he had been guilty of house-breaking, 
 and many other crimes, for which he said he had been three 
 times sentenced to this settlement; he said also that the gal- 
 lows was no terror to him, and that he was so hardened, that 
 he did whatsoever he wished in defiance of the laws of God 
 and man, till the Lord visited him, and brought him low. He 
 afterwards ranked amongst those, who having been forgiven 
 much, loved much. The alteration in his conduct was noticed 
 by all around him: the commandant said his very voice was 
 changed; formerly it was ferocious, now it was mild; formerly 
 he was contentious and addicted to fighting, now he was gen- 
 
694 INCIDENTS CONCERNING THE 
 
 tie and peaceable; formerly he was so given to swearing, and 
 the habit of it had such power over him, that, after he had 
 turned to the Lord, if anything irritated him, he had to lay 
 his hand upon his mouth that he might not swear; now he was 
 to be found warning others against this sin. 
 
 The men who had turned from their evil ways, were allowed 
 to sit in a room used for an adult-school, in order that they 
 might not be disturbed in reading and meditation by those who 
 still remained' in folly, and would be disposed to deride them; 
 and this man, on account of his infirmity, was allowed likewise 
 to retire alone to one of the caves in the base of the island, 
 to meditate and pray. Though he had lost an arm he was not 
 idle, but employed himself in carrying wood for fuel, after it 
 was landed from the boat. I invited him to show me his cave; 
 he readily consented, and led me down a steep and slippery 
 path at the back of the island. The cave was damp on one 
 side, and had a honeycomb-like incrustation upon it: its slop- 
 ing roof was dry, a few old palings formed its loose floor, and 
 a cold wind blew through it from a small opening at its far- 
 ther extremity. I could not stand upright in it, but entered 
 by stooping; he followed, and we sat down upon its floor, and 
 conversed for a while on the mercy of God to sinners in send- 
 ing his Son into the world to save them, and in calling them 
 by his spirit to come unto Him. 
 
 This cold and forlorn place was much prized by its occu- 
 pant, in it, (to use his own words,) he contrasted his privilege, 
 in being allowed to meditate in quiet, and to wait for the 
 Spirit's influence, with the privations of those who in former 
 ages wandered in sheepskins and goatskins, in deserts and 
 mountains, and in dens and caves of the earth, being desti- 
 tute, afflicted, tormented. Before quitting the place we kneel- 
 ed before the Lord, and I prayed for this " Brand plucked out 
 of the burning," as well as for myself. When I ceased, he pro- 
 longed the voice of supplication, ascribing, glory, honor, and 
 praise to Him that liveth for ever and ever, and who in the 
 riches of his mercy had called him out of darkness into his 
 marvellous light, and translated him from the kingdom of sa- 
 tan, into the kingdom of his own dear Son. In the course of 
 conversation, this monument of Divine goodness, desired that 
 
SOCIETY OP FRIENDS. 695 
 
 I would tell audacious sinners of the mercy that God had 
 shown to him; and assure them that he found such comfort 
 and pleasure in righteousness, as he never could have thought 
 of whilst he remained in sin. When he became awakened he 
 found himself in ignorance also, and since that time he had 
 learned to read. 
 
 James Backhouse relates the following: — 
 
 The superstition of sailors often leads them to attribute a 
 tedious voyage to having some unlucky person in the vessel. 
 On hearing one of them remark that we must have some Jonah 
 on board, I took occasion to observe, that it would be well if 
 we had not many worse than Jonah; for he was remarkable 
 for disobedience to the Lord in one instance, but I feared that 
 in our company there were those who were disobedient in many. 
 There is little ear for religious instruction, but no profession 
 to despise it. I have been much restrained in mind in regard 
 to expression. on religious subjects, and have felt the force of 
 the declaration: "Where the spirit of the Lord is, there is 
 liberty;" the reverse of which is also true. Here there is a 
 want of regard for this Spirit, and little ear to hear. 
 
 Grace at Table. 
 
 When taking a meal with pious persons, I was frequently 
 requested to give thanks. This being intended as a mark of 
 Christian courtesy to a strange minister, I received it as such; 
 but we found it necessary to explain, that it was our practice 
 on such occasions to endeavor to feel thankful, but not to give 
 expression to [this] feeling on behalf of ourselves and others, 
 unless under such a sense of Divine influence as warranted the 
 belief that it was done in spirit and in truth. 
 
 Though in the course of our travels, we were sometimes 
 present where thanksgiving was uttered in a formal way, which 
 left upon the mind the impression that God was drawn nigh 
 unto with the lip, while the heart was far from Him; yet we 
 were often sensible of a measure of the influence of the Holy 
 Spirit, when thanksgiving was devoutly uttered by those who 
 were in the constant practice of using expressions on such 
 occasions. Nevertheless, when we were present, where the 
 
696 INCIDENTS CONCERNING THE 
 
 attention of the company was individually turned to the Lord, 
 in a short period of silence, in order to feel thankful, and to ac- 
 knowledge this feeling in the secret of the heart, we were sen- 
 sible of a greater measure of Divine iniiuence, which comfort- 
 ed our minds, under the belief that the Father of mercies 
 condescended more decidedly, to mark this homage with ap- 
 probation. 
 
 The Way to Salvation. 
 
 We left Launceston on the seventh, and reached Kelvedon 
 . again on the ninth, having again visited some thoughtful fami- 
 lies, with whom we were acquainted, upon the way. It was 
 truly pleasant to see among them the tokens of advancing re- 
 ligious character, yet I could not but lament that the imme- 
 diate teaching of the Holy Spirit seemed to be so little under- 
 stood. The consequence of this is that it is not waited for, 
 and little, if any, of its baptizing influence is to be felt in the 
 generality of the devotional exercises of many truly estimable 
 characters. These have witnessed so much of the work of 
 the new birth, as makes them very distinguishable from those 
 whose minds are not yet in any degree brought under Divine 
 influence. They have a religious understanding also, accord- 
 ing to the measure of their faith; but not having faith in the 
 perceptible guidance of the Spirit, they do not so walk as to 
 perceive things clearly by its light, and much of their relig- 
 ious exercise is, consequently, the produce of their own nat- 
 ural powers, with little, or often with nothing of the Spirit of 
 Life. In one family in which we again proclaimed the Gos- 
 pel message, I had to point out to the company, that to the 
 humble mind the way of salvation is opened, not by deduc- 
 tions of the reasoning powers, but by the light of Christ shin- 
 ing into the mind, and giving a perception of the mercy of 
 God in his beloved Son, and of the state of the soul before 
 Him, and of other truths progressively, as there is a prepara- 
 tion of heart to receive them. 
 
 Fruits of Disobedience. 
 
 In the afternoon we visited an ironed-gang [in New South 
 Wales] employed on the roads, under a military guard; we 
 
SOCIETY OP FRIENDS. 697 
 
 found them locked up in their caravans, out of which only 
 one-third were allowed to come at a time, for exercise. When 
 locked in, only half of them can sit up, on the ends of the 
 platforms, on which half of them sleep; the rest must sit 
 back, with their legs at a right angle with their bodies. On 
 our arrival, they were all turned out, counted, and then march- 
 ed to a place at a short distance, where they stood, with a 
 guard of soldiers under arms behind them. After a pause we 
 addressed them, inviting their attention to the convictions of 
 the Holy Spirit, as the witness in their own minds against sin; 
 by neglecting which they had fallen into transgression before 
 God and man, until they had been permitted to commit the 
 sins which had brought them into grievous bondage among 
 their fellow-men; when, if they had attended to this warning 
 voice of the Most High, they would, on the other hand, have 
 been led to repentance and faith in Christ, and, through him, 
 would have become of the number of his reconciled and obedi- 
 ent children, free from the bondage of satan. They were in- 
 vited to turn at the reproofs of instruction, as at the voice of 
 Him who desires not that any should perish. 
 
 In commenting on the passage: "Eye hath not seen, nor 
 ear heard, neither have entered into the heart of man, the 
 things which God hath prepared for them that love Him; but 
 God hath revealed them unto us by his Spirit; for the Spirit 
 searcheth all things, yea, the deep things of God;" it was 
 mentioned, by way of illustration, that our ideas of all things 
 are liable to be very defective, till we see or feel them; that 
 thus, though themselves might have heard of the sufferings 
 of prisoners, they had had a very defective idea of them till 
 they felt them; and though they might have seen men in 
 chains, they had had a very imperfect notion of the suffering 
 of this punishment, till they felt it; and that so, likewise, 
 though of an opposite nature, the blessings of the Gospel re- 
 quired to be felt, to be understood. These comments excited 
 a significant assent in the countenances and movements of 
 the heads of the prisoners, expressive of their sense of the 
 suffering under which they have brought themselves, by hav- 
 ing multiplied their offences, so as to incur the extra-coercive 
 discipline of this part of our penal laws. 
 
698 INCIDENTS CONCERNING THE 
 
 How A Drowsy Friend was Cured of Sleeping in Meet- 
 ings. 
 On one occasion, while in meeting, she fell asleep, and 
 dreamed in substance as follows: She thought she was occu- 
 pying her usual seat in the meeting, observing those who were 
 assembled with her and who were sitting in profound silence, 
 when suddenly the door of the meeting-house opened, and a 
 man dressed in a plain garb entered, having a tightly-covered 
 basket hanging on his arm. His countenance was grave, but 
 with an inexpressible sweetness. His entrance did not appear 
 to be noticed by the meeting generally, and after looking over 
 it with complacency, he walked up into the preacher's gallery, 
 carrying his basket with him. He now began to observe each 
 individual attentively as he passed along before them, and ever 
 and anon he put his hand into his basket, and took out some- 
 thing which he put into the laps of many of those who were 
 quietly seated before him. One thing was observable, that 
 those on whom he bestowed his gifts appeared to receive 
 them with great delight, while those to whom he gave noth- 
 ing were apparently almost unconscious of his presence. The 
 Friend's curiosity being aroused, she inquired of a worthy 
 Friend who sat alongside of her, who the stranger was, and 
 what he was doing. The reply was: "It is the Saviour; his 
 basket is filled with blessings, and He is distributing them to 
 those who are waiting to receive them." As He was now ap- 
 proaching where they were seated, the sleeping Friend's feel- 
 ings were greatly excited. He stood before her, and his hand 
 was thrust in under the cover of his basket. He regarded her 
 for a moment, and then saying sadly, "She is asleep!" He 
 passed her by, and deposited a blessing in the lap of her next 
 neighbor. The shock completely aroused her, and it was said 
 she was ever after cured of sleeping in meeting. 
 
SOCIETY OF FRIENDS. 699 
 
 SEVERE REPROOF. 
 
 When John Churchman, in ministering to the people at 
 North Wales, had, as he tells us, " with a zeal that exceeded 
 my childish knowledge, laid on some strokes with the strength 
 of the man's part, more than with the humbling power of 
 Truth," he soon felt inward darkness and dejection of mind. 
 He was enabled to see his error, and makes this remark: " If 
 we deliver hard things to the people, we should ever remem- 
 ber that we are flesh and blood, and by nature subject to the 
 same frailties. This would lead us closely to attend to the 
 power and to minister only in the ability of Truth, in the meek- 
 ness, gentleness and wisdom which it inspires." This reflec- 
 tion did not make him lower the standard of Truth, deliver its 
 testimonies deceitfully, or tend in any wise to make him. one 
 of those who sew pillows under armholes. In a subsequent 
 visit he thus wrote: 
 
 One meeting we were at was remarkably hard, and my com- 
 panion was exceedingly exercised, under a sense that the people 
 were too rich, full and whole in their own eyes, but he sat the 
 meeting through, and suffered in silence. I had something to 
 say which was very close, and felt a degree of the strength 
 and power of Truth to clear myself in an innocent and loving 
 manner; and remembering they were brethren, I did not preach 
 myself out of charity towards them, and so had peace. We 
 went home with an elderly Friend, who, in a stern manner 
 asked me from whence I came, and said I was a stranger to 
 him. I answered him with a cheerful boldness. He asked me 
 what my calling was; I told him husbandry. He queried if I 
 was used to splitting wood; I let him know 1 had practiced it 
 for many years. He asked me if I knew the meaning of a com- 
 mon saying among those who were used to that business, " 'Tis 
 soft knocks must enter hard blocks?" I told him I knew it 
 well, but that to strike with a soft or gentle blow at a wedge 
 in blocks of old wood that was rather decayed at heart would 
 drive it to the head without rending them, and the labor would 
 
700 INCIDENTS CONCERNING THE 
 
 be lost, when a few smart, lively strokes would burst them 
 asunder. Whereupon he laid his hand on my shoulder, saying, 
 " Well, my lad, I perceive thou art born for a warrior, and I 
 commend thee." Thus we came off better than we expected, 
 for I thought he pointed at my service that day. He was ever 
 afterward very loving to me, and I was thankful that the Lord 
 was near to me, for which I praise his sacred Name. To be 
 becomingly bold in the cause of Truth, at times is particularly 
 necessary, otherwise the weight of the testimony thereof 
 would be lessened, and a carping spirit be set «ver it. 
 
 Leonard Fell, a son of judge Fell, travelling one time, was 
 attacked by a highwayman, who demanded his money, which 
 he gave him. Then he desired to have his horse. Leonard 
 dismounted and let him take it. Then, feeling the power of 
 Truth to arise in his mind, he turned to the robber and sol- 
 emnly warned him of the evil of his ways. The robber, flying 
 into a passion, asked the Friend why he preached to him, and 
 threatened to blow out his brains. But Leonard replied to this 
 effect, " Though I would not give my life for my money or 
 my horse, I would give it to save thy soul." The robber was 
 so astonished that he declared, if he was such a man as that, 
 he would take neither his money nor his horse from him, and 
 returning both to the faithful Friend, went his way. 
 
 In the year 1682, Benjamin Bangs, visited Ireland, of which 
 he says: 
 
 In this nation I travelled up and down in the work of the 
 Gospel, and had good service, many being convinced by means 
 of my ministry. At Antrim, a place of great profession, I 
 had a meeting in the evening, to which many came, and some 
 with design to oppose me. The place was not large enough 
 to hold the people, which occasioned those without to be very 
 noisy and turbulent, some of the ruder sort pelting them with 
 bits of dirt and turf, whilst I was preaching. I made a full 
 stop, which occasioned a general silence; and after a little 
 time I said, I understand this is a place of great profession 
 
SOCIETY OP FRIENDS. 701 
 
 of religion; I am soriy to see so much irreligion as appears 
 amongst you at this time, through your rude behavior. It is 
 not long since I came out of my native country, and I think 
 it will not be long ere I return again, and then what shall I 
 say of you, to your poor suffering brethren in England? I ad- 
 vised them, if they had any regard to the reputation of re- 
 ligion, to inquire after those that were the occasion of these 
 disorders, for that such behavior was base and scandalous. 
 And I was moved to say, that the time draws nigh, that you 
 will be blown away like the chaff from the summer threshing 
 floor, and the place of your meeting will not be found. At 
 this meeting a young man, a papist, was convinced, as were 
 many more elsewhere in the north and other parts. He con- 
 tinued his travels several months, in the course of which, he 
 says, " As I was going from Antrim to the Grange, I saw ten 
 or twelve men upon the road, walking in a solitary manner, 
 and it arose in my heart, these are sheep having no shepherd. 
 When I came up to "them I slackened my pace, and queried of 
 them, what news? The men were startled at the question, and 
 answered, ' we know of none; ' continuing to go softly, I said, 
 are ye going to meeting? They answered, ' Our minister is 
 silenced; for orders are come down, commanding all dissenters 
 not to assemble; so now we have no teacher.' This brought 
 to my remembrance what I had been concerned to deliver as 
 above at Antrim, where I met with so much rudeness. I said, 
 the hireling fleeth because he is an hireling, and «areth not 
 for the sheep, referring them to the text; further showing it 
 is happy for those who are come to the knowledge of that 
 Teacher who cannot be removed into a corner — God said he 
 would teach his children himself — and the children of the 
 Lord are taught of the Lord. You may read in the first epis- 
 tle of John, ' The anointing which ye have received of him 
 abideth in you, and ye need not that any man teach you, but 
 as the same anointing teacheth you of all things.' And in 
 Titus, ' The grace of God which bringeth salvation, hath ap- 
 peared unto all men, teaching us,' etc. Here 1 directed them 
 to the great heavenly School-master, who said: ' Learn of me, 
 for I am meek and lowly in heart; follow me and ye shall find 
 rest unto your souls.' Thus I labored to bring them from 
 
702 INCIDENTS CONCERNING THE 
 
 their hireling teachers, to the teaching of God and Christ in 
 themselves, by which they might come to the knowledge of 
 God, and walk in the ways of his salvation; ' for a manifesta- 
 tion of the spirit is given to every man to profit withal.' I 
 advised them to turn their minds inward, and mind the secret 
 operation of it, which checks and reproves for bad words and 
 actions; and as they turned to it, they would find it would 
 lead them into all Truth with many words to this effect. They 
 were well pleased, declaring at parting, that they had never 
 heard things so opened to them in their lives." 
 
 John Churchman relates an incident which shows the im- 
 portance of those who make a profession of religion, living 
 so on their guard, as not to stumble the young and inexper- 
 ienced. He says: 
 
 I remember a person was once at my father's, who spoke 
 about religious matters with an aifected tone, as if he was a 
 good man; and when he mounted his horse to go away, taking 
 a dislike to some of his motions, he called him an ugly dumb 
 beast, with an accent which bespoke great displeasure, and 
 grieved me much. I believed that a man whose mind was 
 sweetened with Divine love, would not speak wrathfuUy or 
 diminutively of the beasts of the field, which were given to 
 man for his use. 
 
 When William Jackson was in England on a religious visit 
 his health seemed to fail, which, he says: 
 
 It put me on thinking whether it could be required of me 
 to travel so, and I turned my mind a good deal homewards. 
 After being awake for several hours, I fell asleep and dream- 
 ed of being in America, and that I could not feel myself sat- 
 isfied. I thought if I had but stayed in England, and attended 
 the Yearly Meeting there, I should have been better satisfied. 
 In my sleep I reflected on myself for coming away so precipi- 
 tately, and was much concerned how I should get back to the 
 Yearly Meeting in London. When I awoke I felt a degree of 
 thankfulness that I was where I was. 
 
 It is a blessed experience in time of danger to have an un- 
 
SOCIETY OP FRIENDS. 703 
 
 shaken trust in the goodness and protecting care of the Al- 
 mighty. 
 
 When Job Scott was on his way to England on a religious 
 visit, in 1792, he encountered a violent storm, which lasted for 
 two nights and a day, and which, he says, was " truly terrible," 
 reminding him of Addison's line : " When wave on wave, and 
 gulf on gulf, o'ercame the pilot's art." He says, in a letter 
 to his family : 
 
 It seemed, at times, as if the briny waves would soon swal- 
 low us up ; yet I never really lost my confidence, for all this 
 was no more than for months I had firmly expected to meet 
 with. You know it was sealed on my soul that the loud roar 
 of wind, and the dread rolling of the waves, would awfully at- 
 tend my passage. And now, indeed, it proved my hold on heav- 
 en. I said in my heart : " It is the Lord ; let Him fulfil his 
 purposes. Let Him do just what He will with me in time and 
 in eternity. Naught else beside his holy will can ever be good 
 for me ; and why should I wish even the most disagreeable 
 parts of it averted, mitigated or shortened? " I thought I had 
 had his holy promise who cannot he, that I should live through 
 these dreadful tossings on the bosom of the ocean, and once 
 more set my foot on firm ground; yea, bless his holy name, in 
 wonders yet to come on shore. I cannot say I had no reason- 
 ings; but I well remembered the clearness of prospect wherein 
 I had seen this dispensation on the ocean. I also livingly re- 
 membered the holy warmth, energy and assurance that attend- 
 ed the promise of safety through all; and though'it was now 
 the Divine will that the evidence of Divine things should be 
 low in my mind, yet I could not cast away my confidence. My 
 all I surrendered up to his disposal, not once wishing myself 
 on shore, nor in another vessel. 
 
 This devoted servant in this, verified in measure the truth of 
 the psalmist's declaration: "God is our refuge and strength; 
 a very present help in trouble ; therefore will ye not fear, though 
 the earth be removed, and though the mountains be carried into 
 
704 INCIDENTS CONCERNING THE 
 
 the midst of the sea; though the waters thereof roar and be 
 troubled." 
 
 An Instructive Dream. 
 
 Thomas Shillitoe, although a comparatively poor man, felt 
 it his duty to sacrifice part of his property, that he might de- 
 vote himself more fully to the service of his Divine Master. 
 While struggling with a sense of this requisition, he had the 
 following dream: 
 
 I saw before me a straight but very narrow path, gradually 
 rising, at the foot of which stood a man very simply attired, 
 who offered to take the charge of safely guiding me up. I 
 followed him; when we had reached about two-thirds of the 
 way up, my guide halted, and turning himself round, requested 
 me to do the same, which I accordingly did. He then bid me 
 take a view both on the right hand and on the left of the road 
 I had been ascending. On my right hand the ground in the 
 bottom appeared rocky and uncultivated, covered with rubbish, 
 grass, and trees that had been stunted in their growth; these, 
 I was told, were fit for nothing but the fire, and that they were 
 comparable to those whose hearts continued to be like the 
 stony and thorny ground. I then turned to take a view on my 
 left hand, and shuddered in myself when my guide pointed out 
 to me the dangerous precipice close to the edge of which I had 
 travelled. The foundation of the path appeared as steep as a 
 house side, which led me to conclude the road on which my 
 guide had thus far conducted me must be founded on a rock, 
 otherwise, the path being so very narrow, from the weight of 
 my body I must have been precipitated into the vast barren 
 space I beheld. In this I observed a number of persons hud- 
 dled together, at times grubbing ^th their hands in the earth, 
 and at other times- employing themselves in tossing the earth 
 from one hand to the other, every now and then looking one 
 at the other, with a sort of consciousness that they were em- 
 ploying their time in vain, and saying one to another: "I am 
 countenanced in spending my time in this manner by thee;" 
 and another : " I am countenanced by thee." On which I queried 
 
SOCIETY OP FRIENDS. 705 
 
 with my guide: " What does this all mean? These men do not 
 look like common laborers, neither have they such tools as 
 common day-laborers use; besides this, they are all clad in very 
 nice and costly apparel, like men of the first rank in the world 
 with respect to property." My guide assured me that, although 
 they were thus apparelled, and were rich in worldly substance, 
 wanting nothing this world could bestow to make them as hap- 
 py as it was capable of, yet, having made riches their chief 
 hope for happiness, they had become so estr£iliged in love and 
 affection from that Divine power which only can make truly 
 happy, that they were completely miserable. My guide, turn- 
 ing round, bid me follow him; and, as we began again to as- 
 cend, instructed me to keep very near to him, continually re- 
 minding me that, although I had mercifully escaped the danger 
 which those I had observed in the barren space had fallen into, 
 yet I was not out of the way of danger, and that my safety 
 depended on my keeping continually near to him, eyeing him 
 in every step I took from day to day, without which I should 
 yet be precipitated into the same barren space mth those mis- 
 erable persons I had beheld, and become their doleful compan- 
 ion. When I awoke, the danger which I seemed to have escaped 
 on both hands, but more especially that on my left, made such 
 an impression on my mind that, for several days afterwards, 
 little besides it came before me. 
 
 Faithful Service. 
 When Ebenezer Worth was living at Tunesassan among the 
 Indians, he had a severe attack of sickness. His diary says, 
 under date of Second Month, 1848: 
 
 While sick, I was brought to feel a degree of love and con- 
 cern for a man who lived up Cold Spring Creek, near the 
 Reservation, who had been charged (and I think likely justly 
 so) of letting the Indians have ardent spirits. I heard reports 
 of their drinking a good deal while I was sick, and it was said 
 they got much of it from that man. I thought if I was spared 
 to get well I would talk to him on the subject. When I got 
 able to go about, I remembered the feeling I had, but felt dis- 
 couraged, thinking I would be in danger of being insulted or 
 45 
 
706 INCIDENTS CONCERNING THE 
 
 abused by the rough, intemperate people he kept about him. 
 Some weeks after, as I was passing by the place, I saw five 
 Indians about leaving there, all, I think, more or less intoxi- 
 cated. I then thought I ought to speak to him, and requested 
 a man who was going in to invite him out. He came, and I 
 spoke to him on the subject of letting the Indians have intoxi- 
 cating drink; also expressed the concern I felt for him. He 
 seemed much tendered, I think to tears; acknowledged it was 
 wrong to sell or'use the article. He said when he disposed of 
 what he had he would not keep the article in his house. He 
 also said he had prayed that, that if he drank any more ardent 
 spirits, it might make him sick; that he had once felt the love 
 of God in his heart, and thought he could feel something of it 
 at times yet, and that he was one of the greatest of sinners. I 
 told him I thought he had best get rid of what intoxicating 
 drink he had, and try to live up to his good resolution. I first 
 thought of wholesaling it (afterwards), that it was not right to 
 sell the article (in any way). I inquired how much he thought 
 he had. He said he thought about ten gallons of whiskey and 
 no other ardent spirits in his house. I proposed that he should 
 throw it (the whiskey) on the ground. He spoke of its being a 
 loss. I think I spoke in this way, that when we felt anything 
 to be wrong, that was the time to leave off and try to reform; 
 that the Lord's time was the best time, that (it was) dangerous 
 to put it off and to keep the temptation about him. He seemed 
 much broken down, and consented to throw it out if I thought 
 best. I told him he should not lose by it if he did. He went 
 into the house, took hold of the barrel, shook it, and said he 
 thought there was more in it than he had supposed. There was 
 a number sitting in the bar-room, who kept their eyes upon us, 
 as if their curiosity was much excited, not knowing what we 
 were going to do. The poor man acted with a good degree of 
 firmness, though no doubt it was a great cross to bear such a 
 testimony against an article he had dealt in and used so much 
 himself. I asked for a pail and a measure; he had it brought; 
 we lifted the barrel on the counter; those who sat looking on 
 appeared struck with astonishment, their countenances looked 
 quite sober. One man pleaded in favor of converting it into 
 vinegar, so as not to waste it. We measured out a pailful, I 
 
SOCIETY OP FRIENDS. 707 
 
 carried it (out) and threw it on the ground, and so continued 
 until we emptied the barrel. While we were drawing it off, he 
 sold some to two men, who promised it should be used for 
 medicinal purposes; to one to put on camphor; the other man's 
 wife was quite sick, he said the doctor directed him to get some 
 (I think) to rub her with. There was another drinking man 
 present, who presented his jug and pleaded hard to have it 
 filled, but he did not get any. I do not recollect that there 
 was an unkind or disrespectful word spoken to me during the 
 whole time. After we had got done, I took the man aside who 
 had pleaded so hard for liquor, and talked with him of the great 
 evil of making use of intoxicating drinks, both as it regards 
 our happiness in this world and our future prospects. He first 
 spoke strongly in favor of ardent spirits as a medicine, said it 
 had been recommended to him by a physician, and that there 
 did not appear to be any other medicine so well adapted to his 
 disease, which was something like an affection of the heart. 
 I told him the bad effects of the medicine were more to be 
 dreaded than the disease. He said before he got to using it 
 as a medicine, he was opposed to using the article, and before 
 we parted he said he had thought, at times, it would have been 
 better for him to have died than got to using ardent spirits. 
 I parted with them both in kind, good feelings, and had great 
 reason to be thankful for the preservation and favors of that 
 day. 
 
 John Evans' Suit Against Friends. 
 
 This trial, which excited considerable interest in Philadel- 
 phia at the time, grew out of the circumstance, that the wife 
 of John Evans was brought under the care of the Women's 
 Monthly Meeting. It is believed the occasion of this was her 
 neglecting to assemble with her fellow-members for the pur- 
 pose of Divine worship — out of compliance with the wishes 
 of her husband, who had before been disunited from the So- 
 ciety of Friends, of which at one time he was a member. 
 
 Mary Clark and another woman Friend called at the house, 
 as a committee, to visit her; John met them in the entry, told 
 
708 INCIDENTS CONCERNING THE 
 
 them that his wife was upstairs in her room, and that they 
 could not see her. In her pleading with the husband to be 
 allowed to go up to see the wife, Mary laid her hand on John, 
 either to soothe his ruffled temper, or gently to remove him 
 out of her way. This act was so resented; that he brought a 
 suit against her for assault and battery, and employed two 
 lawyers to plead his caule, one of these was Jared IngersoU. 
 The course pursued by his counsel drew unusual attention to 
 the case. The whole course of procedure among Friends in 
 cases of violation of the discipline, was brought into court — 
 the minute book of the Monthly Meeting was produced, prom- 
 inent members of the Society (among them the late Samuel 
 Settle) were subpoenaed as witnesses, and copious extracts 
 were read from the book of discipline, drawing from judge 
 Tilghman, who presided over the trial, strong expression of 
 admiration at the character of that code of regulations. The 
 decision was, that as Mary laid her hand on John Evans in his 
 own house, there was a technical breach of the peace, but not 
 an actual one under the circumstances. This trial has some- 
 what modified the practice of the Monthly Meeting of Friends 
 of Philadelphia, as to testimonies of disownment. These are 
 not now signed by the clerk, but their authenticity rests on 
 the testimony of the committee who deliver them to the party 
 concerned. 
 
 The verdict of the jury was one-half cent damages for John 
 Evans, but no costs. 
 
 Anecdote respecting John Crook. 
 
 Our friend John Griffith informed Robert Dudley, that John 
 Crook, one of the earliest and most distinguished ministers 
 among the people called Quakers, was remarkable on many 
 accounts, especially during the violent persecution in the reign 
 of Charles II., a large participation whereof fell to this Friend. 
 It was observable that his gift in the ministry was such, that 
 
SOCIETY OP FRIENDS. 709 
 
 he frequently, in those times of great affliction, whilst free 
 from imprisonment, continued his declaration in public meet- 
 ings for upwards of three hours; during the whole of which 
 such an increasing degree of authority attended, as to con- 
 vince many of his auditory, that nothing short of a Divine 
 commission could prodtice the baptizing effects of his minis- 
 try. In consequence, many were joined to the Society of 
 which he was a member, through his labors, who became orna- 
 ments thereof. 
 
 He outlived those days of dark intolerance some years, much 
 beloved from the remembrance of his past services, and suf- 
 ferings for the noble cause of religion; and he frequently ap- 
 peared in the meetings of Friends, in very long testimonies 
 of sound doctrine and pleasing expressions. But some deeply 
 exercised minds among his friends, observed with concern, 
 that the energy of melting virtue, which had attended his 
 Gospel labors in former times, to their great consolation, was 
 now very little, if at all, felt to accompany his ministry. 
 
 Two of these Friends, who stood in the station of elders, feel- 
 ing their minds engaged to it, from a sense of duty, waited on 
 him; and with all the tenderness and deference due to his age, 
 experience, and great worth, communicated their fears to him 
 on this head, and intimated their wish, that he would look at 
 this matter, and seek to that gracious Being in whose service 
 he had been so successfully engaged for many years, for his 
 blessed counsel on the subject; desiring him at a suitable time, 
 to favor theni with the result of his deliberations on what 
 they had laid before him. 
 
 He received their communications with great meekness; 
 and -after some weeks he waited on them, in a broken, tender 
 frame of mind, letting them know, with many tears, that their 
 brotherly, or rather fatherly conduct towards him, was a kind- 
 ness thaf he should never forget; and that on deep thought- 
 fulness respecting the matter referred to him, he found there 
 was ample cause for their fears; and that he looked upon 
 them as the messengers of love from his great Master, to warn 
 him of his dangerous situation. 
 
 He next related to them how he then found that in those 
 times of public tranquillity, he had gradually and impercepti- 
 
710 INCIDENTS CONCERNING THE 
 
 bly slidden off from receiving his ministry through that pure, 
 unmixed channel, by which he had formerly received it. The 
 spring of the ministry, he said, during the fiery trials of per- 
 secution, flowed so copiously through him, that he felt but 
 little labor to come at it; but in these latter days of the church's 
 tranquillity, from the love he felt for 'the cause, he delivered 
 words as they occurred to him in the public assemblies, which, 
 till their kind intimations to him, he did not perceive, pro- 
 ceeded only from his natural powers as a man, and did not, 
 as formerly, flow from the Divine spring and gift of Gospel 
 ministry. Of this, he said, he was now fully convinced, and 
 returned praises for his great deliverance where flrst due, and 
 gratitude to them as instruments thereof. 
 
 He continued for three years after this quite silent as a 
 minister; and about the expiration of that time, again appear- 
 ed in the ministry in a few words, as in his first beginning, 
 and gradually experienced an enlargement in his gift. 
 
 Incident in the Ministry op Joseph Hoag. 
 
 At Starksboro Monthly Meeting, Vermont, Joseph Hoag 
 rose and repeated, " Ephraim is a cake not turned." He then 
 said, in substance, that he had been reflecting upon the vari- 
 ous necessary processes through which the flour, which had 
 first been rightly prepared, had to pass, before it became good, 
 wholesome bread, suitable for the nourishment and sustenance 
 of the body. 
 
 It must first be properly moistened by either pure milk or 
 water. Then a little leaven must be added, and the whole 
 thoroughly worked together and incorporated. Some time 
 must then be given for the " little leaven to leaven the whole 
 lump." After this it must be submitted to the action of fire, 
 the most important of all. Oftentimes it had to be turned 
 to receive the full effect of the flre; otherwise a part of it 
 would, after all, be only raw dough and unfit entirely for food. 
 Like Ephraim of old, it would be a cake not turned. Now he 
 had been led greatly to fear there were some amongst us who 
 
SOCIETY OP PEIENDS. 711 
 
 might have submitted to some of the various processes, and 
 a good beginning had been made in the right preparation. 
 But when they came to be tried so as by fire, they had shrunk 
 from the needful trial, they were not willing to be turned; 
 and so were like Ephraim, " Cakes not turned," and could not 
 be made useful in the household and family of the Lord. 
 Resist Temptation. 
 John Salkeld was in attendance at a meeting where, after 
 a time of silence and deep exercise, he struck his cane on the 
 floor, and exclaimed: "Resist the devil this once, and he will 
 not trouble thee again!" At the close of the meeting John 
 was taken to task by some of the Friends present for his dis- 
 orderly act. In reply, he said that if he had ever known the 
 Divine commission to preach the Gospel, he thought he had it 
 for what he had done and said that day. He thought he was 
 acting in obedience to his Master's requiring, and there he 
 must leave it. Although endeavoring to rest in the belief that 
 he had endeavored to do what he believed was his duty, he no 
 doubt felt, at times, the want of unity of his friends with his 
 action that day, and secret exercise and conflict of spirit con- 
 cerning it. About a year after the occurrence, a man whom 
 he met with inquired of him whether he recollected being at 
 the meeting where it took place. John readily answered that 
 he did, and that from the singularity of his service in it, and 
 the reproofs of his friends therefor, he had cause to remem- 
 ber it. The man then told him that his service that day was 
 in the ordering of Divine Providence intended for him, and 
 that it had been the means of saving him from an awful death. 
 He had been for some time in a low, desponding state of mind, 
 and had fully intended to take his own life that day. He had 
 taken a rope to the woods to hang himself, when it was sug- 
 gested to his mind, no doubt by the Spirit of the Lord Jesus, 
 the Saviour of men, to go to meeting, which was held near by. 
 
712 INCIDENTS CONCERNING THE 
 
 With the rope in his pocket with which he intended to carry 
 out his awful purpose, he went to the meeting. Whilst pon- 
 dering over his miserable condition, and the means of escape 
 therefrom which satan kept presenting to his mind, the rap 
 of the cane on the floor aroused his attention, the exhortation 
 to resist the old adversary that once, and he should be free 
 from his wicked temptation, took hold of his mind. It was to 
 him a saving visitation of Divine grace. He resisted the temp- 
 tation with success, turned from his purpose, and found the 
 truth of the promise verified. He had not since been assailed 
 by that temptation, and was, through the mercy of the Lord, 
 enabled to rejoice in his happy deliverance from the dreadful 
 state of mind he had previously been in. This declaration, 
 from one who was a stranger to him, gave John, without doubt, 
 relief from all his misgivings, and filled him with satisfaction 
 in believing that his faithfulness in an apprehended duty had 
 been savingly blessed to a candidate for immortality and eter- 
 nal life. 
 
 Settling a Difference. 
 
 Joseph Carrington was a minister, residing in Pennsylvania. 
 He was not endowed with fine talents, but often showed great 
 weakness. Though in conversation he was below mediocrity, 
 yet in preaching the Gospel he was clear and powerful. To 
 him the Lord was strength in weakness, a present help in time 
 of need. When on a religious visit to England, the Friend at 
 whose house he lodged entered his room one morning and ex- 
 cused himself for leaving home, which he was obliged to do, 
 as he was on a committee appointed to endeavor to settle a 
 difference between two Friends. Joseph said: " I will rise and 
 go with thee." His host, knowing Joseph was a weak man 
 when left to his own resources, was afraid to take him with 
 him, lest he should prove a hindrance, and replied: " No; thou 
 had best remain here, and rest thyself; " but Joseph persisted 
 in getting up and dressing himself, and they set off on horse- 
 back. 
 
SOCIETY OP FRIENDS. 713 
 
 They soon had occasion to ford a small river, when Joseph's 
 horse stumbled and threw him into the mud. " Now," said his 
 friend, "thou wilt have to go back; thou cannot continue on 
 in this plight." " Oh, yes," said Joseph, " I will go on; I can- 
 not return now; that was an effort of the devil to prevent me 
 from going." 
 
 On arriving at the appointed place, they found the commit- 
 tee assembled, and the differing Friends present. Joseph re- 
 quested the two Friends to be pointed out to him, and asked 
 them to take a seat, one on each side of him. He then turn- 
 ed to one and said: " Now, John, let me hear thy story about 
 this difficulty." "Thomas, thou must not say one word until 
 he finishes." John commenced relating the cause of dissen- 
 sion, but had not proceeded far before Thomas interrupted 
 with: "No, that was not so." "Stop, Thomas," said Joseph; 
 " thou must wait for thy turn to tell it." After a little while, 
 Thomas again contradicted John's statement. "Hold thy 
 tongue, Thomas," said our friend, laying his hand on his knee. 
 At length John finished his account, when Joseph turned to 
 the other and told him to begin. He was soon interrupted by 
 John, who was silenced by being told: "Thou hast had thy 
 turn, and I have heard thee patiently; now thou must let Thom- 
 as go on, and thou be silent." When Thomas had proceeded 
 a while, John again denied the statement, and Joseph desired 
 him to remain quiet. When Thomas had no more to say, Jo- 
 seph said: "John, thou art to blame, for thou began the dif- 
 ficulty;" and then explained how all had originated, and con- 
 vinced John, who acknowledged he had done wrong, and that 
 he regretted it. Thomas immediately said : " I, too, was to 
 blame; if John began wrong, I was to blame for taking offence 
 at it. I confess my error, and ask John to pass it by." They 
 both arose and shook hands, and remained good friends ever 
 after. Thus was settled a difficulty which had caused much 
 trouble to the meeting for several years. 
 
 ■ Sermon by James Simpson, 
 
 Delivered at Frankford, Pa., a Few Months Before His Decease. 
 What I am now going to relate is but a simple story, and 
 it is probable some of you have heard me tell it before; but it 
 
714 INCIDENTS CONCERNING THE 
 
 has taken such possession of my mind that I thought I would 
 just drop it for your consideration. 
 
 When I was a young man, there lived in our neighborhood 
 a Presbyterian, who was universally reported to be a very lib- 
 eral man, and uncommonly upright in his dealings. When he 
 had any of the produce of his farm to dispose of, he made it 
 an invariable rule to gjve good measure, over good, rather 
 more than could be required of him. One of his friends ob- 
 serving his frequently doing so, questioned him, why he did 
 it? told him he gave too much, and said it could not be to his 
 own advantage. Now my friends, mark the answer of this 
 Presbyterian: "God Almighty has permitted me but one jour- 
 ney through the world, and when gone, I cannot return to 
 rectify mistakes." Think of this. Friends, but one journey 
 through the world; the hours that are passed are gone for- 
 ever, and the actions in those hours can never be recalled. 
 
 I do not throw it out as a charge, nor mean to imply that 
 any of you are dishonest, but the words of this good Presby- 
 terian have often impressed my mind, and, I think, in an in- 
 structive manner. 
 
 But one journey. We are allowed but one journey through 
 the world; therefore let none of us say: "My tongue is my 
 own, I will talk what I please: my time is my own, I will go 
 where I please: I can go to meeting, or, if the world calls me, 
 I will stay at home; it is all my own." Now this won't do. 
 Friends; it is as impossible for us to live as we list, and then 
 come here and worship, as it is for a lamp to burn without oil. 
 It is utterly impossible. And I was thinking what a droll com- 
 position man is; a compound of bank-notes, dollars, cents, and 
 newspapers, and bringing, as it were, the world on his back, 
 he comes here to perform worship; or, at least, he would have 
 it so appear. Now, Friends, I just drop this before we part, 
 for your consideration: let each one try himself, and see how 
 it is with his own soul. 
 
 During a time when a pestilential sickness raged in Phila- 
 delphia, in the year 1692, Roger Gill, a ministering Friend 
 from Great Britain was so dipped into sympathy with the suf- 
 ferers, that he had no rest in his mind until he reached that 
 
SOCIETY OF FRIENDS. 715 
 
 city on the tenth of Seventh Month, where he entered upon 
 the service of visiting the sick and dying, and warning and 
 comforting the living. 
 
 On the fifteenth, Thomas Story came to the city, who found 
 Roger well, but he says: "many Friends on their sick and 
 dying pillows; and yet the settled presence of the Lord was 
 with them at that time: such is the goodness of God to his 
 own people, that in their bodily or any other afflictions, his 
 holy presence greatly abates the exercises of nature by its Di- 
 vine consolation. 0, the love that flowed in my soul to several 
 in the times of my visits to them! in which I was lifted over all 
 fear of the contagion, and yet not without an awful regard 
 toward the Lord therein." 
 
 Roger, in one public meeting, told them that when one hun- 
 dred miles from them, his love in the Lord was so great, that 
 had he wings, he would have flown to them. In another meet- 
 ing, during the time of the Yearly Meeting, he was brought 
 on his knees in fervent and devout intercession with the Lord 
 to stay his hand, adding if He would please to accept his life 
 for a sacrifice, he did freely oifer it up for the people. 
 
 His offer seemed accepted. The general sickness abated, 
 and he was soon taken down with the disease, after which 
 time very few died. As he lay in great pain and affliction of 
 body, he remembered his offering, and said to Friends around 
 him: " It is not in my heart to repent of the offer I have made." 
 
 He was preserved in cheerful resignation, notwithstanding 
 the great suffering he was enduring, and he remained watch- 
 ful to speak a word in season to those around. He exhorted 
 Friends to faithfulness, and said: "The Lord hath sanctified 
 my afflictions to me, and hath made my sickness as a bed of 
 down." Some at one time speaking of their hope of his re- 
 covery, he said: "Truly I have neither thoughts nor hope 
 about being raised in this life; but I know I shall rise sooner 
 
716 INCIDENTS CONCERNING THE 
 
 than many imagine, and receive a reward according to my 
 works." 
 
 His sickness continued seven days. A few hours before his 
 death, he took leave of his friends, and said: " Farewell, fare- 
 well, farewell, forever." He in great peace and sweetness, 
 departed this life, Eighth Month 2nd, 1699. 
 
 CHAPTER XX. 
 
 SOCIAL AND CONVERSATIONAL. 
 
 Under date of 1653, Sewell says: The number of the pro- 
 fessors of the Light [Quakers] increased greatly, and as it had 
 been said, at first, that they should be destroyed within a short 
 time, so now the priests began to say that they would eat out 
 one another; for many of them, after meetings, having a great 
 way to go, stayed at their friends' houses by the way, and some- 
 times more than there were beds to lodge, so that some lay 
 on the hay-mows. This made some of the public church grow 
 afraid that this hospitality would cause poverty, and that when 
 these Friends had eaten out one another, they would come to 
 be maintained by the parishes, and so be chargeable to them. 
 But it fell out quite otherwise, for these people were the more 
 blessed and increased, without falling into want. 
 
 This puts me in mind of what one of the daughters of judge 
 Thomas Fell once told me, viz: That her father having been 
 abroad, and coming home with his servants, found the shed so 
 full of the horses of strange guests that he said to his wife, 
 this was the way to be eaten out, and that thus they them- 
 selves should soon be in want of hay. But to this Margaret 
 said, in a friendly way, that she did not believe, when the year 
 was at an end, that they should have the less for that. And 
 it so fell out; for this year their stock of hay was such that 
 they sold a great deal of what they had in abundance. Thus 
 the proverb was verified. That charity doth not impoverish. 
 
 The truth of this was also experienced by those called Qua- 
 kers; for though many people were shy at first, and would not 
 
SOCIETY OP FRIENDS. 717 
 
 deal with them, because of their non-conformity with the vul- 
 gar salutation, and their saying "Thee" and " Thou" to a single 
 person, instead of " You," etc.; insomuch that some that were 
 tradesmen lost their customers, and could hardly get money 
 enough to buy bread. Yet this changed in time, when people 
 found by experience they could better trust to the words of 
 these than to that of those of their own persuasion. Hence it 
 was, that often, when any came into a town and wanted some- 
 thing, they would ask, " Where dwells a draper, or tailor, or 
 shoemaker, or any other tradesman, that is a Quaker?" Now, 
 the cause of their trade so increasing was, because they were 
 found upright in their dealings. 
 
 In the early days of our Society, when Friends were every- 
 where spoken against and persecuted, a dance or play of some 
 kind was introduced and acted on the stage in the city of Lon- 
 don, which, although almost blasphemous in its parts, was one 
 in which a striking soul-important truth was set forth. A per- 
 son was introduced, intended, with awful boldness, to repre- 
 sent the Almighty Creator of the world; another was to per- 
 sonify the devil; others were mortals, seeking to obtain, by 
 petitioning the Dispenser of all benefits, that which seemed 
 most desirable to them. Each one was allowed one request, 
 and that one was always granted; one wished riches, and ob- 
 tained it: another honor; another revenge on his enemies; at 
 last a poor, persecuted Quaker was introduced, who asked for 
 " the kingdom of heaven." When the others found he had 
 obtained it, with one consent they cried out that they had for- 
 gotten the kingdom of heaven, and wanted that also. They 
 were told it was too late — their choice was made, and they 
 must abide by it. At this part of the play, he who represent- 
 ed the devil, addressing the persecutors of the Quakers, said 
 to this effect: "You are fools! you persecute the Quakers, 
 and cast them into prison; taking away their goods, and liv- 
 ing from them, so that they have no certainty of either liber- 
 ty or estate; and that tends to wean them from lower enjoy- 
 ments, and to keep them low and humble, which puts them out 
 of my reach. I will tell you what to do: Let them alone; and, 
 as they are an honest, industrious people, there -will be a Ijless- 
 ing on their labors, and they will grow rich and proud; build 
 
718 INCIDENTS CONCERNING THE 
 
 them fine houses, and get .fine furniture; and they will lose 
 their humility, and become like other people, and then I shall 
 have them." 
 
 During the. difficulties prior to the Hicksite separation, a 
 simple-minded country Friend and a quick-witted infidel neigh- 
 bor were thrown together in company with others, and the in- 
 fidel was very full in his praise of Elias Hicks. The Friend 
 could not hear this without showing his dissent, but he did not 
 go into argument, wherein he must needs have been worsted 
 by his nimble-tongued opponent. He did better. " Art thou 
 not a believer in Tom Paine?" he asked. "Yes," returned 
 the other, quickly and sharply, as if he felt himself brought 
 into an awkward position before his neighbors, and was some- 
 what irritated. "What has that to do in the business?" 
 " Why," rejoined his slow-spoken antagonist, in his quiet, me- 
 thodical manner, "if thou art a believer in Tom Paine, thy 
 praise of Elias Hicks is no great credit to him." The infidel 
 was completely foiled, and he felt it so. He knew the remark 
 of his antagonist would be deemed a self-evident truth by those 
 who heard it. It was a realization of the declaration of the 
 apostle, that God " hath chosen the foolish things of the world 
 to confound the wise." 
 
 John Parker often expressed his opinion that much of the 
 success of the followers of Elias Hicks, in spreading a parti- 
 san feeling in the Society in his favor, sprang out of secret 
 misrepresentation made use of by many of them. On one oc- 
 casion he said: "This spirit was like a serpent in the grass, 
 biting our heels before we knew it." 
 
 He was led at times to exert himself against the spreading of 
 this spirit, and also against a spirit manifested by some, and 
 advocated with great earnestness, to keep quiet, and take no 
 part. This was then the cry of many who were departing or 
 had departed from the truth of Jesus, and who, to say the least 
 
SOCIETY OF FRIENDS. 719 
 
 against them, were not amongst those who would " contend 
 earnestly for the faith." On one occasion a person of this 
 class, being at a meeting where John was, undertook to preach 
 against people being zealous in the difficulties in. which the So- 
 ciety was involved. He urged his hearers to be quiet; to at- 
 tend to their own business; and finally warned them not to 
 put to sea in a storm. When he was done, John spoke out: 
 " But what if we are caught at sea in a storm! No skulking 
 below deck then, Friends." 
 
 It is stated that the parties to the following poetical dis- 
 cussion felt a mutual attachment to each other, and that the 
 only obstacle to a union was a conscientious objection, on each 
 side, on account of religious sentiments. One of the parties 
 was a clergyman of the church of England, and the other was 
 a member of our Society, well known afterwards, not only 
 among her fellow-members, but in the literary circles of the 
 day, as Mary Knowles. 
 
 Clergyman. 
 
 Hark ! how the sacred thunder rends the skies ! 
 
 " Repent and be baptized," Christ's herald cries ; 
 
 " Repent and be baptized," consenting Heaven replies. 
 
 And can Lavinia unaffected hear 
 
 This awful message echoing in her ear? 
 
 Will my Lavinia. unaffected prove 
 
 Rebel to God, and faithless unto love? 
 
 Say, shall a parent's absolute command 
 
 The mighty voice of God himself withstand? 
 
 Shall heavenly calls to earthly ties give place, 
 
 And filial fondness frustrate Christian grace? 
 
 Shall human wit Omniscience engage. 
 
 Shall Barclay endless war with Jesus wage ? 
 
 Must each apostle waive his claim to merit; 
 
 That Fox may shine first martyr of the spirit? 
 
 Must common sense be banished from the soul, 
 
 Ere Gospel salve can make the sinner whole? 
 
 Must each adept in Calvary's great school 
 
 Be not in meekness but in facta fool? 
 
 Must Paul at Corinth be a babbler too, 
 
 And Peter when a Baptist be a. Jew ? 
 
720 INCIDENTS CONCERNING THE 
 
 Must Phillip's process be superfluous thought, 
 
 Because he washed the eunuch he had taught ! 
 
 Must feudal rites be metaphored away, 
 
 And actual homage construed disobey ? 
 
 Such juggling arts may change each part of speech, 
 
 Make water spirit, and baptise, toteach ; 
 
 But if such jargon Jesus represents, 
 
 The light, indeed, is only lent to saints, 
 
 Then in the letter, double death we find ; 
 
 And Christ in figure only saved mankind. 
 
 THE ANSWER. 
 
 Hark ! how the sacred thunder rends the skies, 
 
 " Repent and be baptized," Christ's herald cries I 
 
 " Repent and be baptized," consenting Heaven replies. 
 
 The Christian's heart reveres the solemn sound ; — 
 
 And deeply humbled treads the sacred ground ; 
 
 Owns the injunction's undisputed claim. 
 
 Its awful import and its glorious aim ! 
 
 But here a difference mutual zeal excites, 
 
 You plead for outward, we for inward rites. 
 
 We think the Gospel's hallowed page inspires 
 
 Superior efforts, nor one type requires ; 
 
 Since no lavation can effectual prove. 
 
 The innate stain of nature to remove. 
 
 No mode of words can heavenly grace impart 
 
 To an infantile and unconscious heart ; 
 
 Hence we, as vain and useless, disallow 
 
 The faithless surety, and unbinding vow. 
 
 As empty shadows, which men may observe, 
 
 Yet from the substance in their conduct swerve ; 
 
 While superstitious rites their time divide. 
 
 They cease to follow their internal guide ; 
 
 Enslaved by canons, and the various rules 
 
 Of councils, synods, colleges and schools. 
 
 Thus might mankind (for priests an ample field). 
 
 To circumcision's ancient custom yield ; 
 
 And thus by like authority 'tis meet. 
 
 These holy fathers kneel to wash our feet, 
 
 'Tis thus that holiness to form gives place, 
 
 And solemn triflings "frustrate Christian grace." 
 
 In Jordan's pool well pleased the Almighty saw, 
 
 His Son beloved submitting to the law. 
 
 But his apostles through the world He sent. 
 
 With a baptising power beyond the element. 
 
 This power does all true ministry attend ; 
 
 'Twas promised, and will never have an end ; 
 
 This mighty power his herald did proflaim. 
 
SOCIETY OF FRIENDS. 721 
 
 " He shall baptize you with an holy flame," 
 
 Yet water was in use an ancient rite, 
 
 Of old the common way to proselyte; 
 
 But no dependence placed thereon you '11 see, 
 
 And Paul and Peter in this point agree. 
 
 The real Christians with illumined thought, 
 
 View Truth unbiassed as its author taught, 
 
 No typic observations are revered. 
 
 Since their immortal antitype appeared, 
 
 Fox preached this doctrine to a seeking age, 
 
 It shines in Barclay's unrefuted page. 
 
 Simple their schemes, no mean self-love they knew, 
 
 But freely preached without a sordid view ; 
 
 With hearts devoted. Gospel truths displayed. 
 
 And scorned to make divinity a trade ; 
 
 No juggling arts e'er used, no low disguise 
 
 O'er obvious texts, and sense to tyrannize, 
 
 Discerning Truth by its own native light. 
 
 And by its guidance practised what was right, 
 
 This state attained, external rites no more 
 
 Demand observance as in days of yore — 
 
 'Tis grace alone, we by experience find, 
 
 Imparts instruction to the attentive mind ; 
 
 Convicts of error, and restrains from sin ; 
 
 For wh'at these are it manifests within; 
 
 Each wayward passion by its aid subdued. 
 
 The soul's enthroned in native rectitude ; 
 
 Cleansed of its stains, and sprinkled from above, 
 
 With pure descendings of atoning love, 
 
 A baptism this, essential you will find. 
 
 Or, Christ in figure only saves mankind." 
 
 'Tis this alone my suppliant spirit craves. 
 
 Since but one Lord, one Faith, one Baptism saves. 
 
 In the Journal of John Churchman, the following anecdote 
 is inserted: 
 
 Before going to Holland, I was several times in the shop of 
 a barber in this city (Norwich, England), to be shaved. The 
 second time I was there I had to wait awhile for my turn, he 
 having no assistant; and when others were gone out, he told 
 me he was very sorry I had to wait, and hoped he should have 
 my custom; and that if I would come on Saturdays and Wed- 
 nesdays, in the forenoon, I need not wait, but in the afternoon 
 others came. I asked him what days of the week those were 
 which he called Saturdays and Wednesdays. He seemed to 
 
 46 
 
722 INCIDENTS CONCERNING THE 
 
 wonder at my ignorance, but knew not how to tell me other- 
 wise. I said: " I do not read in the Scriptures of any days so 
 named." He replied: "That is true." "For what reason, 
 then," said I, "dost thou call them so?" "Because it is a 
 common custom," said he. "Suppose, then," said I, "that 
 we lived in a heathen country, among infidels, who worshipped 
 idols, should we follow their customs because common?" He 
 replied: "By no means." I then said: " If I have understood 
 rightly, the heathens gave the days of theweek those names." 
 "I never heard that before," said he; "pray, for what rea- 
 son? " I answered: " They worshipped the sun on the first day 
 of the week, and named it after their idol. Sun-day; the moon 
 on the second day of the week, so came Monday; and the other 
 days after other idols, for they had many gods; Third-day they 
 called Tuesday, after their idol tuisco; and after the idol wo- 
 den they called Fourth-day Wednesday; and Fifth-day, after 
 their idol thor, they called Thursday; from friga, Friday, and, 
 after Saturn, they called the seventh day Saturday. As I be- 
 lieve in the only true God, and Jesus Christ, whom He hath 
 sent, and expect eternal life by no other name or power, I dare 
 not, for conscience' sake, own the gods of the heathen, or 
 name a day after them, but choose the names which the days 
 were called by when the Most High performed his work of 
 creation, viz: first, second, third, and so on, which is Scrip- 
 tural, most plain and easily understood." He seemed affected 
 with the information, and I desired him to inquire into the mat- 
 ter for himself, and not to think that I designed to impose 
 upon him." 
 
 On a subsequent visit, the conversation turning upon the 
 study of algebra, in which the barber was engaged, John 
 Churchman availed himself of the opportunity of turning the 
 attention of this inquiring man to the far greater moment of 
 a more profitable and delightful study — that of being quietly 
 employed in learning the law of the Lord, written in our own 
 hearts, that we might be enabled to walk acceptably before 
 Him. 
 
 He says: " On my return from Scotland to Norwich, a man 
 
SOCIETY OF FRIENDS. 723 
 
 ran to me in the street, putting a paper in my hand, and imme- 
 diately left me, whom I soon found to be this barber. The let- 
 ter contained an innocent, child-like acknowledgment to me for 
 my freedom with him, as is before mentioned, in language rather 
 too much showing his value for me as an instrument; and be- 
 lieving him to be reached by the love of Truth, and in meas-i 
 ure convinced thereof, I thought it best to leave him in the 
 Lord's hand for further instruction; to learn by the immediate 
 teachings of the Holy Spirit, that his love might be centered 
 on the true Beloved of souls; for want whereof many are hurt 
 looking outward and growing in head knowledge, seeking the 
 esteem and friendship of man. 
 
 The march of Refinement. 
 
 Sons and daughters of Fox, from your slumbers awake ye, 
 
 No longer in listless indulgence recline ! 
 From the fetters of sloth and luxury break ye. 
 
 And put on your beautiful garments and shine ! 
 
 Time was when your fathers, in wisdom grown hoary, 
 in their doublet of leather, the pilgrim's rude guise, 
 
 Contemning the pride of this world and its glory. 
 Pursued their rough path of reproach to the skies. 
 
 Unletter'd as they who on Judah's lone mountain. 
 By her wind-ruffled lake, in deep forest or den,— 
 
 Drawing waters of life from salvation's blest fountain, 
 Surrounded the houseless Redeemer of men. 
 
 Your sires, by his spirit's blest influence guided. 
 
 Regardless of dangers, of prisons, and death ; 
 Alike by the sage, and the trifler derided, 
 
 Look'd o'er this vain world with the keen eye of faith. 
 
 From the lure of false glory, false happiness, turning, 
 With the courage of martyrs they follow'd their Lord ; 
 
 Their loins girded close, and their lamps brightly burning, 
 Unceasing they publish'd his life-giving word. 
 
 Those days are long past, and new light rises o'er us, 
 
 No longer we suffer such hardship and loss ; 
 The " March of Refinement" now opens upon us, 
 
 kn& points other ways, than the way of the cross. 
 
 No longer we talk of meek, patient endurance, 
 
 Of low self-denial and watchful restraint : 
 But of confident hope, and exulting assurance. 
 
 And the triumphs that wait on the steps of the saint. 
 
724 INCIDENTS CONCERNING THE 
 
 Knowledge waves her light wand, and poor wandering mortals, 
 
 No longer a rugged and thorny road trace ; 
 The gate that was strait now unfolds its wide portals. 
 
 The way once so narrow, expands into space. 
 
 Religion has softened her features ; around her 
 The attractions of taste and of fancy are shed ; 
 
 The arts with their graceful adornments surround her, 
 And weave a rich veil for her delicate head. 
 
 Our maidens, no longer the homely task plying. 
 That once could engage the grave matrons of yore. 
 
 Are all in each liberal accomplishment vying, 
 And high on the pinions of sentiment soar. 
 
 'T is true there are some who, these flow'ry paths fearing. 
 
 Again and again tell us plainly we stray ; 
 Who the standard of ancient simplicity rearing. 
 
 Exhort us to pause, and consider the way. 
 
 But many, tho' granting their honest intentions, 
 Deem them rigid and narrow, of prejudic'd mind, 
 
 And believe that 'midst thousands of modern inventions, 
 Some happy expedient yet we shall find, — 
 
 To reconcile things in their nature discordant. 
 
 Inclination and duty no longer at strife ; 
 Religion with luxury kindly accordant. 
 
 The peace of the soul, with the pride of this life. 
 
 Vain hope of blind man ! in his fond self deceiving. 
 Whilst immutably true stands the Saviour's own word ; 
 
 Happy they, who, its sacred assurance receiving. 
 In lowliness follow their crucified Lord. 
 
 MY PSALM. 
 
 J. G. WHITTIER. 
 
 1 mourn no more my vanished years : 
 
 Beneath a tender rain. 
 An April rain, of smiles and tears 
 
 My heart is young again. 
 
 The west winds blow, and singing low, 
 I hear the glad streams run ; 
 
 The windows of my soul I throw 
 Wide open to the sun. 
 
SOCIETY OF FRIENDS. 725 
 
 No longer forward nor behind 
 
 1 look in hope and fear, 
 But, grateful, take the good I find 
 
 The best of now, and here. 
 
 1 plough no more a desert land, 
 
 To harvest weed and tare ; 
 The manna, dropping from God's hand, 
 
 Rebukes my painful care. 
 
 I break my pilgrim staff ; 1 lay 
 
 Aside the toiling oar ; 
 The angel sought so far away 
 
 1 welcome at my door. 
 
 The airs of spring may never play 
 
 Among the ripening corn. 
 Nor freshness of the flowers of May 
 
 Blow through the autumn morn ; 
 
 Yet shall the blue-eyed gentian look 
 
 Thro' fringed lids to heaven ; 
 And the pale aster, in the brook 
 
 Shall see its image given ; 
 
 The woods shall wear their robes of praise, 
 
 The south wind softly sigh. 
 And sweet, calm days in golden haze 
 
 Melt down the amber sky. 
 
 Not less shall manly deed and word 
 
 Rebuke an age of wrong ; 
 The graven flowers that wreath the sword 
 
 Make not the blade less strong. 
 
 But smiting hands shall learn to heal, 
 
 To build as to destroy ; 
 Nor less my heart for others feel 
 
 That 1 the more enjoy. 
 
 ,All as God wills, who wisely heeds 
 
 To give, or to withhold. 
 And knoweth more of all my needs 
 
 Than all my prayers have told ! 
 
 Enough that blessings undeserved 
 
 Have marked my erring track- 
 That whereso'er my feet have swerved, 
 
 His chastening turned me back— 
 
726 INCIDENTS CONCERNING THE 
 
 That more and more a Providence 
 
 Of love is understood, 
 Malting the springs of time and sense 
 
 Sweet with eternal good — 
 
 That death seems but a covered way 
 
 Which opens into light, 
 Wherein no blinded child can stray 
 
 Beyond the Father's sight — 
 
 That care and trial seem at last 
 Through memory's sunset air. 
 
 Like mountain-ranges overpast, 
 In purple distance fair — 
 
 That all the jarring notes of life 
 Seem blending in a psalm, 
 
 And all the angles of its strife 
 Slow rounding into calm. 
 
 And so the shadows fall apart. 
 And so the west winds play ; 
 
 And all the windows of my heart 
 1 open to the day. 
 
 THE FRIEND'S BURIAL. 
 
 J. G. WHITTIER. 
 
 My thoughts are all in yonder town, 
 Where, wept by many tears. 
 
 To-day my mother's friend lays down 
 The burden of her years. 
 
 True as in life, no poor disguise 
 
 Of death with her is seen, 
 And on her simple casket lies 
 
 No wreath of bloom and green. 
 
 O not for her the florist's art, 
 The mocking weeds of woe, 
 
 But blessings of the voiceless heart, 
 The love that passeth show ! 
 
 Yet all about the softening air 
 Of new-born sweetness tells. 
 
 And the ungathered May-flowers wear 
 The tints of ocean shells. 
 
SOCIETY OF FRIENDS. 727 
 
 The old, assuring miracle 
 
 Is fresh as heretofore ; 
 And earth takes up its parable 
 
 Of life from death once more. 
 
 Here organ swell and church-bell toll 
 
 JVlethinks but discord were, 
 The prayerful silence of the soul 
 
 Is best befitting her. 
 
 No sound should break the quietude 
 
 Alike of earth and sky ; 
 O wandering wind in Seabrook wood,- 
 
 Breathe but a half-heard sigh ! 
 
 Sing softly, spring-bird, for her sake, 
 
 And thou not distant sea, 
 Lapse lightly as if Jesus spake. 
 
 And thou wert Galilee ! 
 
 For all her quiet life flowed on 
 
 As meadow streamlets flow. 
 Where fresher green reveals alone 
 
 The noiseless ways they go. 
 
 From her loved place of prayer 1 see 
 
 The plain-robed mourners pass, 
 With slow feet treading reverently 
 
 The graveyard's springing grass. 
 
 Make room, O mourning ones, lor me, 
 
 Where, like the friends of Paul, 
 That you no more her face shall see 
 
 You sorrow most of all. 
 
 Her path shall brighten more and more 
 
 Unto the perfect day ; 
 She cannot fail of peace who bore 
 
 Such peace with her away. 
 
 O sweet, calm face that seemed to wear 
 
 The look of sins forgiven ! 
 O voice of prayer that seemed to bear 
 
 Our own needs up to heaven. 
 
 How reverent in our midst she stood, 
 
 Or knelt in grateful praise ! 
 What grace of Christian womanhood 
 
 Was in her household ways ! 
 
728 INCIDENTS CONCERNING THE 
 
 For still her holy living meant 
 
 No duty left undone ; 
 The heavenly and the human blent 
 
 Their kindred love in one. 
 
 And if her life small leisure found 
 
 For feasting ear and eye, 
 And pleasure^ on her daily round, 
 
 She passed unpausing by. 
 
 Yet with her went a secret sense 
 Of all things sweet and fair. 
 
 And beauty's gracious providence 
 Refreshed her unaware. 
 
 She kept her line of rectitude 
 With love's unconscious ease ; 
 
 Her kindly instincts understood 
 All gentle courtesies. 
 
 An inborn charm of graciousness 
 IVlade sweet her smile and tone, 
 
 And glorified her farm wife dress 
 With beauty not its own. 
 
 The dear Lord's best interpreters 
 
 Are humble human souls ; 
 The Gospel of a life like hers 
 
 Is more than books or scrolls. 
 
 From scheme and creed the light goes out, 
 
 The saintly fact survives ; 
 The blessed Master none can doubt 
 • Revealed in holy lives. 
 
 Anecdote op John Parker. 
 
 One day, having been favored to preach the Gospel with an 
 unusual degree of the demonstration of the Spirit and power, 
 on leaving the door of Kennet Meeting-house, he, as was fre- 
 quently the case with him under such circumstances, appeared 
 very cheerful, shaking hands with, and addressing some pleas- 
 ant remark to each person as he passed along. One of his 
 sober neighbors, not a Friend, who had been at meeting that 
 
SOCIETY OP FRIENDS. 729 
 
 morning, stood a little back from the crowd, with much sol- 
 emn gravity expressed in his countenance, viewing John's 
 cheerful progress among his friends. When John reached the 
 spot where he stood, the neighbor, taking his offered hand, 
 said, " Mr. Parker, I do marvel how you can be so lively and 
 pleasant, immediately after having been so favored as you have 
 been this morning, whilst engaged in the solemn and awful 
 work of the ministry." After a short pause, John said, " I 
 find I can raise a variety of crops, and keep different kinds of 
 animals on my small farm, by keeping good, strong fences be- 
 tween the different fields, so as to confine everything to its 
 proper place." " I see," answered his neighbor, " that much 
 depends upon good, strong fences to keep everything in its 
 proper place, and that there is, in fact, but a step from one 
 field of labor to another." 
 
 It is probable that neither John Parker nor his neighbor were 
 hurt by this little colloquy. The religion of our Lord and Sa- 
 viour Jesus Christ is not a gloomy one, and those who have 
 felt their blessed Master's presence crowning their labors in 
 his cause, have the privilege of feeling inward peace and mani- 
 festing outward cheerfulness. 
 
 Lines 
 
 Composed on travelling through a snow-storm to attend Cain Quarterly Meeting, in 
 America, Second Month, i8i7,by Mary Naftel. 
 
 Through woods and wilds, o'er hills and dales 1 stray, 
 
 From Albion's fertile valleys far away ; 
 
 From Albion's Isle, the land that gave me birth. 
 
 Land most endeared of all the spacious earth, 
 
 That still contains \yhat on it most 1 prize, 
 
 Joy of my heart, and pleasure of my eyes, 
 
 My loved companion and my children dear, 
 
 In climes remote but in remembrance near. 
 
 My spirit often seems with yours to greet. 
 
 And wafted home in retrospect we meet. 
 
 Your joys are mine, your cares are still my cares. 
 
 Your God is mine, to Him ascend my prayers, 
 
730 INCIDENTS CONCERNING THE 
 
 As incense offered at his sacred throne, 
 That He might make and take us as his own, 
 Within his safe enclosure ever keep, 
 Lambs of his fold and of his flock the sheep ; 
 That through all dangers we may fully prove 
 The sure protection of Almighty love, 
 The sure protection of that Arm Divine, 
 Which only, Oh Omnipotence, is thine ! . 
 That on the rock oi«on the boisterous deep. 
 On mountains high or hollow vales can keep. 
 Ride on the winds and make the clouds his way, 
 Give songs by night, turn darkness into day. 
 Cause these the dust but of his feet to prove. 
 His harbingers of mercy and of love. 
 Still to my feeble prayer, oh ! condescend. 
 Be thou my guide, my counsellor and friend, 
 And safe conduct me to the journey's end ; 
 That praise and glory only may be Thine, 
 And peace and gladness be forever mine. 
 
 SARAH CRESSON. 
 
 " Melodious singer of heart-thrilling songs. 
 Of Zion's injuries and Israel's wrongs. 
 Whose lonely harp still on the willow hung, 
 'Till fresh-felt mercies every chord restrung ; 
 Then touched to praise its tones in sweetness broke, 
 That in each heart responsive feelings woke ! 
 Oh, I behold thee, as 1 last beheld. 
 When Gospel love thy grateful bosom swelled, — 
 When weeping listeners heard the tale of woe, 
 Of mental conflicts it was thine to know, — 
 When as a flood the enemy came in. 
 With doubts and reasonings, implements of sin, — 
 When from a pit of horror burst thy moan. 
 Illumined by no brightness from the throne,— 
 When sombre shadows compassed thee around, — 
 When Satan's legions pierced with many a wound,— 
 When the rank weeds were wrapped about thy head — 
 When boisterous billows over thee were spread, — 
 Then He who died and triumphed o'er the grave, 
 Arose in might thy struggling soul to save ; 
 Bade the waves sunder and temptations fly. 
 The scattering clouds haste from the brightening sky, 
 The sun of righteousness with cheering ray. 
 Shed the full radiance of perfected day. 
 Then from thy lips burst forth a joyful song 
 To thy Redeemer ! — yea, it poured along 
 
SOCIETY OP FRIENDS. 731 
 
 In most melodious energy of praise 
 To God, the Saviour, Him of ancient days, 
 TJie lieart and language rising with the theme, 
 Till praise gushed forth one living, glowing stream ! 
 Then from thy lips the thrilling language fell, 
 ' Glory to Him who raised my soul from hell ! ' 
 Baptized in tears was many a cheek that day. 
 As Sarah Cresson told her chequered way, 
 ' Twas her last Gospel labor here of love,— 
 Mercy soon gathered her to praise above." 
 
 The Deserted Meeting House. 
 
 This sketch refers to Upper Springfield Meeting House, Burlington County, N. J., 
 and was written by Dr. Joseph Pancoast, a distinguished surgeon of Philadel- 
 phia, who, when young, belonged to and attended that meeting. 
 
 " How few the years that youth and age divide, 
 And yet of startling change how sadly rife !" 
 Thus, o'er a blighted shrine, a pilgrim sighed, 
 Where crowds had worshipped in his spring of life. 
 
 The ancient fane in Druid loneness stood. 
 
 Just as of yore, on gently rising ground. 
 Within the precincts of a sheltering wood. 
 
 Whose leafy limbs seemed still to clasp it 'round. 
 
 Forlorn it looked along the public way ; 
 
 No wall begirt it, no protector nigh ; 
 Its roofless sheds, fast tumbling to decay. 
 
 Matched well the tottering grave-yard fence hard by. 
 
 The approaching paths, where busy feet once trod. 
 
 Uncalled by tolling bell at meeting-tide, 
 Still faintly ran beside the grass-grown road 
 
 Whence country grandeur came in Sabbath pride. 
 
 By none molested, visited by few,. 
 
 With unresisting doors and crumbling wall. 
 The sacred awe its ancient memories threw. 
 
 Alone remained to shield it in its fall. 
 
 Yet still the oaks their wealth of leaves renewed. 
 
 Where " early-comers" once, within their shade, 
 With studied courtesy and voice subdued. 
 Their stores of knowledge modestly displayed. 
 
 The interest grew with each accession there. 
 Till entering, passed the Christian fathers by, 
 
 With looks ecstatic, as of coming prayer. 
 About to plead for mercies from on high. 
 
732 INCIDENTS CONCERNING THE 
 
 Then, half-reluctant, though by duty led. 
 The young, in whispering converse, neared the door, 
 
 And soon each one stole in on tip-toe tread, 
 Afraid to wake an echo from the floor. 
 
 On either hand the dais-like galleries rise ; 
 
 There were the elders of each sex arrayed. 
 With serious mien, but keen, observant eyes, 
 
 The youth- surveying, and by them surveyed. 
 
 No vocal hymns, no organ, pealing loud. 
 No bustling verger, no robed priests were there. 
 
 No separate altar, veiled in incense cloud — 
 But all, as equals, joined in -silent prayer. 
 
 A solemn hush o'er ail the assembly stole ; 
 Each scanned the past, and sought, as guiding light, 
 The still small voice, that Mentor of the soul. 
 By great Elijah heard on Horeb's height. 
 
 Not that the stringent rules the old had made 
 Could always curb the errant thoughts of youth. 
 
 Or those of other sects, who came and prayed 
 With men they honored as the types of truth. 
 
 Oft must youth break the forms the old obey ; 
 
 Slight causes there might serious thoughts restrain. 
 As bright eyes glancing o'er the passage-way. 
 
 Or prisoned insects whirring 'gainst the pane. 
 
 Soon fled such lightness when the speaker rose. 
 Whose touching eloquence could quickly bring 
 
 All hearts to sorrow o'er the Saviour's woes. 
 Or plead, self-humbled, with Judea's king. 
 
 The meeting closed, with mutual greetings shared. 
 The stately seniors, then emerging slow. 
 
 Paused oft to question how the absent fared. 
 And on the sick their sympathies bestow. 
 
 Not so the young, elastic as a spring 
 
 From strong constraint released, rebounds the more — 
 They gaily chat, or boldly venturing, 
 
 Accost the gentle maidens at the door. 
 
 So 'twas in old and better times : Alas I 
 That troublous themes, bewildering earnest men. 
 
 Should through that realm of peace resistless pass. 
 And break the bonds of brotherhood in twain. 
 
 Ah I happy days, thus sadly brought to mind ; 
 
 Ah ! hapless house, whose worshippers are fled. 
 Or of their jarring creeds oblivious, find 
 
 A quiet meeting-place among the dead. 
 
SOCIETY OP FRIENDS. 733 
 
 For where are they, those seniors of old time ? 
 
 Where— he of grave four-score, the first in place. 
 Whose froward youth in wildness spent, not crime, 
 
 Had ploughed deep furrows on his rugged face? 
 
 And he whose lofty faith and sombre mind 
 Awed all the weak, and oft repressed the bold. 
 
 Severely just, yet generously kind. 
 An ancient Cato, in a Christian mould ? 
 
 And he, of massive form, and bearded face. 
 Who, like old Chronos, in grey marble wrought, 
 
 Sat, grim and still, in one unvaried place. 
 Yet revelled in fantastic fields of thought? 
 
 And they, most prized, whom gushing memory here 
 With many a sweet yet painful thought revives, 
 
 Whose loving hearts, in their parental sphere, 
 Poured floods of happiness on younger lives ? 
 
 Yes, where are they ? Where, too, their brethren, now ? 
 
 Those plain exemplars of unconscious worth ? 
 Move— scarce a bow-shot forth— and humbly bow. 
 
 For there they slumber in one common earth. 
 
 Few lettered stones, no mouldering vaults are there — 
 
 Round kindred groups of graves the pathways run- 
 No monumental marbles chill the air 
 Or check the radiant glories of the sun. 
 
 Hearts that ache most, grieve least to outward show, 
 And for the loved and lost, too deeply mourn, 
 
 To rear such pageant mimicries of woe. 
 As broken shaft. Inverted torch or urn. 
 
 There, 'round each grave the sunbeams freely play. 
 The zephyrs softlv waves its tufts of green. 
 
 And save the coy wood-robin's plaintive lay. 
 No sound disturbs the silence of the scene. 
 
 An hundred years had Death his harvest there. 
 Of those whose fame yet sanctifies his ground. 
 
 For gravesmen, with hereditary care. 
 Keep fresh the story of each cherished mound. 
 
 Seek ye their monuments? Look the country o'er. 
 And know that all men called them wise and just ; 
 
 Learn how in reverence held the names they bore. 
 In new lives spring, like blossoms from the dust. 
 
 What broad domains they tilled when strong and young— 
 What kindness showed to those of humbler state— 
 
 What maxims left couched in their dulcet tongue. 
 With fond remembrance many still relate. 
 
734 INCIDENTS CONCERNING THE 
 
 See these poor graves ! revered by all around 
 No mirth profanes, no reveller comes this way ; 
 
 With bated breath each pilgrim treads the ground, 
 And sorrowing, views the ancient shrine's decay. 
 
 Deem we not well such memories of the dead. 
 
 May stone outweigh in tributary worth, 
 And o'er their slumbers holier halos spread 
 
 Than towering pyramids or piles of earth? 
 
 At a social gathering of members of our Society, at Had- 
 donfield, N. J., at the time of the Quarterly Meeting, reference 
 was made by one of the company to the honest boldness of 
 John Roberts, in his conversation with the bishop of Glouces- 
 ter, as related in his Memoirs. He had told the bishop that 
 the religion of the Quakers was of greater antiquity than that 
 of the church of England, for it was set up by Christ himself 
 more than sixteen hundred years before, when He taught the 
 woman of Samaria that God is a Spirit, and they that worship 
 Him must worship him in spirit and in truth. 
 
 " This," said John, " is our religion, and hath ever been the 
 religion of all those who have worshipped God acceptably 
 through the several ages since, down to this time, and will be 
 the religion of the true spiritual worshippers of God to the 
 world's end; a religion performed by the assistance of the 
 spirit of God, because God is a Spirit; a religion established 
 by Christ himself, before the mass-book, service-book or di- 
 rectory, or any of those inventions and traditions of men, which 
 in the night of apostacy were set up." 
 
 The bishop replied, " Yours is the strangest of all persua- 
 sions, for though there are many sects (which he named), and 
 though they and we diifer in some circumstances, yet in fun- 
 damentals we agree as one. But, I observe, you, of all others, 
 strike at the very root and basis of our religion." 
 
 John Roberts: — "Art thou sensible of that?" 
 
 Bishop:— "Yes, lam." 
 
 John Roberts: — "I am glad of that, for the root is rotten- 
 ness, and Truth strikes at the very foundation thereof." 
 
 He further told the bishop that the clergy pretended to 
 
SOCIETY OP FRIENDS. 735 
 
 know more of light, life and salvation, and things pertaining 
 to the kingdom of heaven, than others; " But here you keep us 
 always learning, that we may be always paying you. Plainly 
 it is a very cheat. What! always learning, and never able to 
 come to the knowledge of God! Miserable sinners you found 
 us, and miserable sinners you leave us." 
 
 The bishop, who seems to have been a man of considerable 
 nobility of character, did not take offence at John's plain deal- 
 ing, but evidently respected his integrity. Indeed it is prob- 
 able he enjoyed the original and straightforward way in which 
 John expressed himself, although he may have winced some- 
 what at the home-thrusts he received. 
 
 The relation of John Roberts' experience was followed by 
 some incidents from the life of Thomas Story, who sometimes 
 found it to be his duty to administer reproof. After he had 
 become convinced of the truth as held by Friends, he says: 
 " At one time there came a priest into the company where I 
 was, and I, being silent, and the rest cheerful in their way; 
 he, being a wanton, airy man, and a little in drink, observing 
 me, cried out in a scoffing manner, 'What have we got here; 
 one of the holy brethren?' I returned upon him, ' What! art 
 thou a teacher of the people, and scoff est at holiness? What 
 canst thou teach, since thou art void of a qualification indis- 
 pensably necessary to that work?' Upon which, says Thomas, 
 he became so uneasy and downcast that he could no longer 
 stay in the room, but went off troubled.' " 
 
 Thomas Story's father took in a poor priest to live in the 
 family, for his better accommodation; and one day, when there 
 was a goose on the table at dinner, the priest, intending to 
 disappoint Thomas of a share of it, whispered to him so loud 
 that all about the table heard him, " This is a tithe goose," 
 thinking that he would, for conscience, abstain from touching 
 it. Thomas replied, " Let him look to the evil of that to whom 
 
736 INCIDENTS CONCERNING THE 
 
 it is tithe; but to me it is no tithe, but a goose only; and with 
 my father's leave, I will take a share." 
 
 When in London, Thomas went with an older brother to call 
 upon a near relative, where he met with a priest, who was a 
 stranger to him. Thomas says: 
 
 This strange priest, not knowing the relation among us, and 
 looking upon me as a bird of a different feather, began to peck 
 at me by several sour hints, which showed his dislike of my 
 company; which, for conversation sake, I passed by. But my 
 forbearance and silence encouraging him to be a little bolder, 
 at length he moved a plain accusation, and said: " You deny 
 the ordinances of Christ, water baptism and the Lord's sup- 
 per." 
 
 I replied, " Thou hast not heard me say anything on these 
 subjects ; how dost thou therefore know what I deny or aflSrm ?" 
 Then said he, "I perceive you are one of a sect that does 
 deny them." " What authority hast thou," said I, " for water 
 baptism?" He was ready with that much mistaken text, " Go 
 ye, therefore, and teach all nations, baptizing, etc." " This," 
 said I, "was a commandment given by Christ to his apostles; 
 but dost thou think this is a command to thee, for thou seems 
 to be a teacher of the people; hast thou any authority by this 
 text?" Upon this he hesitated a little, and the justice began 
 to smile. The pause being over, the priest answered, " Yes." 
 " Then," said I, " how many nations hast thou travelled through 
 in this work, how many taught and baptized?' His counte- 
 nance began a little to alter, and then he replied, " I have never 
 been out of England." My next question was, " In how many 
 counties of England hast thou travelled in this service?" He 
 answered, he had not travelled any on that account. " Then," 
 said I, " Thou wicked and slothful servant, out of thy own 
 mouth shalt thou be judged. Thou hast here affirmed before 
 these witnesses that the Lord Jesus Christ hath commanded 
 and sent thee to teach and baptize all nations, and thou art 
 set down in a corner, and hast not baptized any one; for thou 
 must understand, friend, that sprinkling an infant is no bap- 
 tism, either in mode or subject." Upon this the counsellor 
 laughed outright and the other priests smiled. Then said 
 
SOCIETY OP FRIENDS. 737 
 
 he, " Sip, this gentleman is my near relation. You will get 
 nothing by meddling with him on these subjects." So the mat- 
 ter dropped. 
 
 Still another incident in the experience of Thomas Story was 
 revived, in which he was led, in right authority, closely to re- 
 prove an unfaithful professor of the same doctrines as himself. 
 
 At a meeting in the city of Bristol, where many people of 
 other societies were present, he says: 
 
 It became my concern, from the Spirit of Truth, to stand up 
 therein, with this prophecy of the apostle, " For the time will 
 come when they will not endure sound doctrine; but after their 
 own lusts shall they heap to themselves teachers, having itch- 
 ing ears; and they shall turn away their ears from the truth, and 
 shall be turned unto fables." I proceeded to observe to the 
 auditory " That this prophecy is clearly fulfilled in this and 
 other nations at this day, all the several sects adopting to them- 
 selves certain notions, principles and systems of religion, or 
 what they call so, make choice of such teachers as will teach 
 and propagate these notions and no other, and will pay such 
 teachers; these at the same time are rejecting and despising 
 the pure, perfect and effectual teachings of the grace of God; 
 which have been publicly and freely preached in this and some 
 other nations now nearly a full century, and still are unto this 
 day; contrary to the kind and merciful invitation and expos- 
 tulation of the Almighty where He saith, by his evangelical 
 prophet, Isaiah, " Ho, every one that thirsteth, come ye to the 
 waters; and he that hath no money, come ye, buy and eat; yea, 
 come, buy wine and milk without money and without price. 
 Wherefore do ye spend money for that which is not bread, and 
 your labor for that which satisfieth not? Hearken diligently 
 unto me, and eat ye that which is good, and let your soul de- 
 light itself in fatness. Inchne your ear and come unto me; 
 hear and your soul shall live, and I will make an everlasting 
 covenant with you, even the sure mercies of David. Behold, 
 I have given him for a witness to the people, a leader and com- 
 mander to the people." It is to Him, the Lord Jesus Christ 
 alone, that we have ever directed mankind, that they may be 
 47 
 
738 INCIDENTS CONCERNING THE 
 
 taught by his grace and Holy Spirit in their oajto he*ts, and 
 redeemed from all the hireling teachers in the world. 
 
 Some days after this sermon was delivered, a man, "rich 
 and high in the world," who professed to be a Friend, yet se- 
 cretly supported the priests by paying their demands, told 
 Thomas Story that he had done harm by his discourse, and 
 that he had heard some say, " Thou deserved to be pelted for 
 meddling with their religion, which did not concern thee; " with 
 other matters of like import. Thomas replied, that he and 
 such violent persons as he spoke of, had no true judgment as 
 to the root or commandment from which those matters had 
 been uttered in the meeting; and that their language showed 
 that the Scriptures quoted were justly applicable to them, 
 " and to thyself too, as of the same spirit and work with them." 
 And he added, " It is my work and business, as often as I have 
 the same authority, in the life of the Divine, eternal Truth, 
 to expose all false teachers and hirelings, as also all hypocrites, 
 and covetous, presumptuous worldlings among ourselves, who 
 give their souls up, in a manner insatiable, to the gains of this 
 world, without any bounds, and then intrude themselves into 
 the affairs of the church of God. Such take upon them to 
 act according to the weight of their worldly gains, and not of 
 the balance of the sanctuary; in which they are lighter than 
 vanity, or the small dust that weighs nothing. And such an 
 one art thou. With more to the same effect; which was not 
 pleasing, yet being his due, 1 did not think proper to defraud 
 him of it." 
 
 Though one illustration of the manner in which the servants 
 of Christ are sometimes led to reprove that which is evil, nat- 
 urally suggested other incidents of a similar character, yet 
 the reader must not suppose that no other topics of conver- 
 sation were introduced during the pleasant social intercourse 
 connected with the Quarterly Meeting of Haddonfield. Among 
 
SOCIETY OF FRIENDS. 739 
 
 other things that were related, was an anecdote of a minis- 
 tering Friend in England, who felt a concern some years ago 
 to hold a public meeting in the southwestern part of that 
 country. As the time drew nigh, he became much discour- 
 aged at the prospect, and reasoned within himself, that the 
 Methodists, to which class most of the people who would as- 
 semble belonged, were already a good kind of people; and that 
 if the meeting were held, although they might be satisfied with 
 the opportunity, yet in a few days the impression would all 
 pass away; so that no permanent good would be done. 
 
 While under these depressing feelings (probably a permit- 
 ted baptism to humble the creature and prepare it for the ap- 
 pointed service), as he was passing along the public road, he 
 saw a worthy Methodist, whom he knew, breaking stones by 
 the way-side. On entering into conversation, the laborer told 
 the minister that he was then reading a book written by Sam- 
 uel Rundell, a member of our Society, which he had borrowed 
 of an acquaintance. When asked if he was acquainted with 
 the author, he replied, that he knew him, that Samuel Run- 
 dell had had a meeting about thirty-five years before in his 
 father's kitchen, that on that occasion he had opened some 
 passages of Scripture in a manner that presented them to him 
 in a new light, and that something he then said had always 
 remained with him. 
 
 This testimony to the permanent fruit of seed sown under 
 Divine direction, had a cheering eifect on the mind of the min- 
 ister, who went on his way with faith revived. 
 
 Another pleasing anecdote was told of this same Methodist 
 stone-breaker. A clergyman had married a wealthy wife and 
 became a landed proprietor in his neighborhood. He had laid 
 out a winding road of nearly a mile in length through his wood- 
 land and grounds, and had bestowed uncommon pains in hav- 
 ing it well graded, stoned and gravelled. He was very proud of 
 
740 INCIDENTS CONCERNING THE 
 
 his road, and called in his poor Methodist neighbor to see and 
 admire it. Richard, for that was the first name of the poor 
 man, after examining the work, said it was a good road. This 
 seemed very faint praise to the owner, who expected a reply 
 with stronger expressions of admiration. So he dilated upon 
 its merits, said it was a very fine road, and queried whether 
 his neighbor had ever seen one as good. Richard replied that 
 it was a very fine road, but since he had been asked a direct 
 question, he must say, that he had seen a better one; and that 
 was the road to the kingdom of heaven, into which he had 
 been favored to enter, and in which he had been endeavoring 
 to walk for many years! 
 
 This anecdote called up one somewhat similar, in which 
 " Billy Bray," a somewhat famous local preacher among the 
 Methodists of Cornwall, in like manner took advantage of a 
 simple incident to turn the thoughts of those around him from 
 earth to heaven. Some of the family of one of the gentry of 
 his neighborhood, were about to ride out, and several of the 
 poor people had collected to look at them and their equipage> 
 influenced by curiosity, and that feeling of reverence for the 
 aristocracy prevalent among many of the lower classes in Eng- 
 land. Billy was passing by, and was asked if he would not 
 like to ride in so fine a carriage. He replied: "No; he had 
 no such desire. That carriage would wear out; after awhile 
 its wheels would give out, the linings would become faded and 
 torn, and it would all go to ruin. But the carriage in which he 
 was travelling to heaven, would never become old, but would 
 always remain as strong and good as it was now!" 
 
 An Evening's Conversation. 
 
 The opportunity for social converse among Friends from 
 different neighborhoods, who have been drawn to one spot to 
 attend a Yearly Meeting of Friends, is one of the pleasant 
 
SOCIETY OF FRIENDS. 741 
 
 features connected with such gatherings; and it may be pro- 
 fitable also, if the exhortation of the apostle is heeded, " Let 
 your speech be alway with grace, seasoned with salt." 
 
 During a late Yearly Meeting of Philadelphia, a number of 
 Friends, perhaps from fifteen to twenty, spent an evening to- 
 gether in that city. They were of various ages, including 
 both young and old. The conversation was general in its char- 
 acter, and the anecdotes and illustrations were largely of 
 Friendly reminiscences. 
 
 The kind and restoring spirit in which reproof should be 
 administered, was spoken of; and, in illustration of the differ- 
 ent effects produced by harsh and mild treatment of those 
 who had gone astray, one of the company gave an outline ot 
 an experience which he had heard the person concerned, de- 
 scribe in a. meeting. He was a Friend who in early life had 
 wandered far from the right path, had gone to Iowa to reside, 
 and there had kept on in the path to ruin, both morally and 
 financially. Finally, he concluded to return to his former 
 home, and see whether he could there find any opening for 
 business. After his return, he was visited by one who told 
 him, he understood that he was a very bad man, and that there 
 seemed to be but little hope of his reformation. The re- 
 proaches thus injudiciously heaped upon him, aroused an angry 
 feeling, and he retorted with much sharpness. After this in- 
 terview he determined to go to some strange locality. But 
 before leaving home, he was called upon by another person, 
 who addressed him in a very different spirit; saying that he 
 had been thinking much about him, and he believed there was 
 still hope for him, if he would strive against his temptations, 
 and walk in the right way. This kind and encouraging visit 
 was very helpful; and he regarded it as the turning point in 
 his life. 
 
 Another of the company described the effect produced by 
 
742 INCIDENTS CONCERNING THE 
 
 honest but tender labor, with one who had fallen into the habit 
 of using profane language. The Christian interest for his best 
 welfare, kindly conveyed, had resulted in the reformation of 
 the offender, who had ceased from this offensive and evil prac- 
 tice. 
 
 Although plain dealing with offenders is often called for, 
 yet he who administers otight to be watchful that his own spirit 
 is kept in subjection. Of this need John Churchman had an 
 instructive experience. He mentions, in his Journal, being at 
 a meeting where, he says: "With a zeal that exceeded my 
 childish knowledge, I laid on some strokes with the strength 
 of the man's part, more than ivith the humbling power of 
 Truth." When he sat down, he felt himself left in great dark- 
 ness. He saw that he had been too zealous and forward, and 
 had to wade through a sorrowful dispensation, which was very 
 humbling, yet profitable. He makes the following comment 
 on the occurrence: " If we deliver hard things to the people, 
 we should ever remember that we are flesh and blood, and by 
 nature subject to the same frailties; this would lead us closely 
 to attend to the power, and to minister only in the ability of 
 Truth, in the meekness, gentleness and wisdom which it in- 
 spires." 
 
 The experience of John Churchman in this case no doubt pre- 
 pared him to caution others; for he had been on that sand- 
 bank himself. The word " sand-bank " alludes to an anecdote, 
 related by one of the company, of a captain of a vessel who 
 needed a pilot to guide him in the navigation of the Delaware 
 River and Bay. Two persons applied for the position; one of 
 whom said he had been for years in the business, and never 
 yet had grounded on a bank. The other said he had been on 
 every bank and bar in the river. " You are the man for me," 
 said the captain, "for you must know where they all are." 
 This anecdote has an instructive application, if it is confined 
 
SOCIETY OP FRIENDS. 743 
 
 within just limits. It would be a great mistake for any one 
 to do wrong in order to be prepared to caution others against 
 the same evil course; yet, where a wanderer in sinful ways 
 has been brought back to the heavenly fold, the sense of the 
 loss he sustained, and the misery he endured, may render him 
 doubly cautious, and give to his exhortations to other sinners 
 a degree of tenderness, earnestness and sympathy, which could 
 scarcely be felt by one who had not trodden in the same path. 
 Thus it sometimes pleases our Heavenly Father to overrule evil 
 for good, and to make use, in the accomplishment of his pur- 
 poses, of those who, at one time, were disobedient to his \wll. 
 
 In connection with the subject of discourse, an anecdote was 
 told of Richard Jordan. Two young men from Philadelphia 
 came over to the meeting at Newtown, N. J., where Richard 
 belonged, and behaved themselves quite indecorously; so that 
 Richard felt it needful to give them a hint. Even this did not 
 suffice to tame their unruly spirits, for after a time they began 
 to whisper, and even to eat. This drew from Richard a very 
 sharp rebuke, in which he told them he would teach them bet- 
 ter than to come there and disturb a meeting in that way. 
 After the meeting, Richard conversed with Joseph Whitall, 
 Jr., about what had occurred, and asked whether he had gone 
 too far. Joseph answered somewhat cautiously, yet holding 
 up the view that mild reproof was better than sharp censure, 
 and that it might have been safer to speak to the offenders 
 privately than publicly. Richard became depressed in spirit, 
 and for six months did not open his mouth in the way of min- 
 istry. 
 
 About that time Joseph was in Philadelphia, and learned 
 that a great change had taken place in the two young men. 
 One of them had spoken acceptably in the meetings of Friends, 
 and the other, under the humbling operations of Grace, had 
 changed his clothing, and put on a plain dress. 
 
744 INCIDENTS CONCERNING THE 
 
 When Joseph Whitall, Jr., returned home, he called on Rich- 
 ard, and said he had something of interest to tell him, but he 
 was afraid he would hurt him. " Oh, no," said Richard, " I 
 am too weak to lift a straw." But when Joseph told the cheer- 
 ing news of which he was the bearer, Richard, in his pleasur- 
 able excitement, brought his hand down on his knee with sting- 
 ing force, exclaiming, at the same time: "I will teach thee 
 better than to interfere with my religious services in this way ! " 
 
 The cloud was now lifted, and the next First-day Richard 
 was again enabled to exercise his remarkable ministerial gift. 
 
 The mention of Richard Jordan's name lifted the flood-gates 
 of memory, and quite a stream of incidents connected with 
 him, flowed forth. One of these showed that he knew how to 
 administer a gentle caution, even if, at other times, he fol- 
 lowed the advice of the apostle to " rebuke sharply." A young 
 man called upon him, who thought he had been unfairly treat- 
 ed by the members or ofiicers of the meeting to which he be- 
 longed. He poured his complaints into Richard's ear, who pa- 
 tiently heard the whole story, and formed his. judgment of the 
 merits of the case. He then told the young man that he was 
 reminded of his own experience when he landed in Liverpool 
 after a rough voyage across the ocean. His head was so un- 
 steady that, as he passed up the street, all the houses seemed 
 to him to be vibrating as if shaken by an earthquake. They 
 were very high, and the prospect was so dangerous that he sat 
 down on a step to consider what it was best for him to do. 
 Then he found that the motion was in himself. What further 
 advice, if any, he gave to the young man, was not mentioned; 
 but doubtless he felt that, if the disturbance in his own mind 
 was quieted by the influence of Grace, the imagined harshness 
 of his friends would disappear from view. 
 
 Benjamin Lay, who lived in Philadelphia in the early part of 
 last century, and was a noted opponent of slavery, was natu- 
 
SOCIETY OP FRIENDS. 745 
 
 rally a shrewd man, and was of a ready wit, and thus those who 
 disputed with him, were often more than matched. When cap- 
 tain M'Pherson, the privateersman, undertook to make diver- 
 sion for a company riding with him, at the expense of Lay, 
 who was walking into Philadelphia, he singularly failed. " Sir, 
 your humble servant," cried M'Pherson. " If thou art my ser- 
 vant, clean my shoes," retorted Lay. Taken a little aback, 
 the captain then inquired if he could tell him the direct road 
 to heaven. " Do justly, love mercy, and walk humbly with thy 
 God," was the prompt and appropriate answer. Mortified, and 
 doubtless conscience-stricken, the man of rapine and blood 
 rode on, feeling that he had met with a public rebuke which 
 he dare not resent, and that his attempt to raise a merriment 
 at the expense of the humble philanthropist, had but opened 
 the way to his own mortification. 
 
 John Brown, of Barking, in Essex County, England, became 
 involved in debt, and, in a time of weakness, left his native 
 place, without consulting his creditors, and with his wife came 
 over to Pennsylvania. He took up his abode in Philadelphia, 
 where he exerted himself to earn an honest livelihood for the 
 support of his family. In the meantime Friends of Barking 
 Monthly Meeting testified its disunity, both with John and his 
 wife, as having done that which the Truth did not allow of. 
 Years passed on, John Brown maintained a fair and honorable 
 character amongst his fellow-citizens, and in the things of this 
 world he was prosperous. In the year 1717, when Thomas 
 Chalkley was about making a voyage to England, John Brown 
 placed assets in his hands to meet all his indebtedness there, 
 which through the addition of seventeen years' interest, had 
 largely increased. Friends of Barking having been informed of 
 the circumstances, issued a certificate to Philadelphia Monthly 
 Meeting, dated Fifth Month 4th, 1718, for the aforesaid John 
 and his wife, in which they say they " find the creditors are 
 
746 INCIDENTS CONCERNING THE. 
 
 now all paid to their satisfaction, only four or five that we un- 
 derstood cannot be heard of, the said Thomas Chalkley de- 
 claring he is ready to pay the rest as he can find them. This 
 we allow to be a noble act of honesty, and by the said John 
 Brown and his wife so doing, hath gained reputation to them- 
 selves and our holy profession. Being heartily glad of the 
 good character we hear of them since they came amongst you 
 to settle, we commend them unto you, desiring you tenderly to 
 receive them, and to watch over them in the Lord. So with 
 the salutations of dear love unto you, we remain your friends 
 and brethren in the precious Truth." 
 
 John Brown continued to reside in Philadelphia, respected 
 and esteemed amongst his fellow-professors and his neighbors, 
 to his death, which occurred about .two years after the above 
 certificate was issued. 
 
 THE NEGLECTED CALL. 
 When the field was white to harvest, and the laborers were few, 
 Heard I thus a voice within me, " There is work for thee to do ; 
 Come thou up and help the reapers ; I will show thee now the way. 
 Come and help them bear the burden, and the toiling of the day." 
 For a more convenient season, thus 1 answered, will 1 wait. 
 And the voice, reproving, murmured, " Hasten ere it be too late." 
 
 Yet I heeded not the witness, listening to " Lo ! here— lo I there," 
 Till 1 lost sight of the reapers in whose work I would not share; 
 Followed after strange devices— bowed my head to gods of stone. 
 Till like Ephraim, joined to idols, God had near left me alone. 
 But the angel of his presence followed on my erring track, 
 Setting here and there a landmark, if perchance to guide me back. 
 
 Onward yet I went, and onward, till there met me on the way, 
 A poor prodigal returning, who, like myself, had gone astray, 
 And his faith was strong and earnest that a Father's house would be 
 Safest shelter from temptation for such erring ones as he. 
 " Read the lesson," said the angel, "take the warning and repent." 
 But the wily tempter queried, " Ere thy substance be unspent?" 
 
 " Hast thou need to toil and labor? Art thou fitted for the work? 
 Many a hidden stone to bruise thee in the harvest field doth lurk. 
 There are others called beside thee, and perchance the voice may be 
 But thy own delusive fancy which thou heard'st calling thee ; 
 There is time enough before thee all thy footsteps to retrace." 
 Then I yielded to the tempter, and the angel veiled his face. 
 
SOCIETY OF FRIENDS. 747 
 
 Pleasure beckoned in the distance, and her siren voice was sweet, 
 " Through a thornless path of flowers gently will 1 guide thy feet ; 
 Youth is a rapid river, gliding noiselessly away, 
 Earth is but a pleasant garden, cull its roses whilst thou may ; 
 Press the juice from purple clusters, fill life's chalice with the wine. 
 Taste the fairest fruits which tempt thee, all its richest gifts are 
 thine." 
 
 Ah ! the path was smooth and easy, but a snare was set therein, 
 And the feet were oft entangled in the fearful mesh of sin ; 
 And the canker-worm was hidden in the rose-leaf folded up. 
 And the sparkling wine of pleasure was the fatal siren cup. 
 All its fruits were Dead Sea apples, tempting only to the sight ; 
 Fair, yet filled with dust and ashes ; beautiful, but touched with 
 blight. 
 
 " Oh ! my Father, "cried I inly, " Thou hast striven, 1 have willed, 
 Now the mission of the angel of thy patience is fulfilled, 
 I have tasted earthly pleasures, yet my soul is craving food. 
 Let the summons thou hast given to thy harvest be renewed; 
 I am ready now to labor, wilt thou call me once again ? 
 I will join the willing reapers as they garner up the grain." 
 
 But the still small voice within me, earnest in its truth and deep. 
 Answered my awakened conscience, " As thou sowest thou shalt 
 
 reap. 
 God is just, and retribution follows each neglected call, 
 Thou hadst thy appointed duty taught thee by the Lord of all ; 
 Thou wast chosen, but another filled the place assigned to thee. 
 Henceforth in my field of labor thou mayest but a gleaner be. 
 
 " But a work is still before thee — see thou linger not again. 
 Separate the chaff thou gleanest, bear it from among the grain ; 
 Follow after these my reapers, let thine eyes be on the field, 
 Gather up the precious handfuls their abundant wheat-sheaves 
 
 yield. 
 Go not hence to glean, but tarry, from the morning till the night, 
 Be thou faithful, thou mayest yet finci favor in thy Master's sight." 
 
 Sarah Lynes [afterwards Grubb] mentions in one of her let- 
 ters, that when at Bath: " I was required to go into the pump- 
 room, amongst the giddy and the gay (a great number of whom 
 were there,) and stand as a sign for a while, without saying a 
 word; and then to declare, as the Lord by his Spirit gave 
 utterance, for about twenty minutes; beginning with these 
 words — ' I deem no further apology necessary for this con- 
 
748 INCIDENTS CONCERNING THE' 
 
 duct, which may appear so strange to some of you, than that 
 I am here in pure obedience to my God.' Oh! the coniiicts 
 this sacrifice cost me, were thoroughly equal to any capacity 
 given me to endure." 
 
 Mary Ann Schimmelpennick describes the same scene with 
 more details. She says: •■ 
 
 As my mother grew better, she frequently took me with 
 her to the pump-room, and she sometimes told me anecdotes 
 of those she had seen there when a child. On one occasion, 
 when the room was thronged with company — and at that time 
 the visitors of Bath were equally distinguished for rank and 
 fashion — a simple, humble woman, dressed in the severest 
 garb of the Society of Friends, walked into the midst of the 
 assembly, and began an address to them on the vanities and 
 follies of the world, and the insufficiency of dogmatic, without 
 spiritual religion. The company seemed taken by surprise, and 
 their attention was arrested for a few moments : as the speaker 
 proceeded, and spoke more and more against the customs of 
 the world, signs of disapprobation appeared. Amongst those 
 present was one lady with a stern yet high-toned expression 
 of countenance; her air was distinguished: she sat erect, and 
 listened intently to the speaker. The impatience of the hear- 
 ers soon became unrestrained: as the Quaker spoke of giving 
 up the world and its pleasures, hisses, groans, beating of sticks, 
 and cries of " down, down," burst from every quarter. The 
 lady I have described arose with dignity, and slowly passing 
 through the crowd, where a passage was involuntarily opened 
 to her, she went up to the speaker, and thanked her, in her 
 own name, and in that of ail present, for the faithfulness with 
 which she had borne testimony to the Truth. The lady added: 
 " I am not of your persuasion, nor has it been my belief that 
 our sex are generally deputed to be public teachers; but God 
 who gives the rule, can make the exception, and He has indeed 
 put it in the hearts of all his children to honor and venerate 
 fidelity to his commission. Again, I gratefully thank you." 
 Side by side with the Quaker, she walked to the door of the 
 pump-room, and then resumed her seat. This lady was the 
 celebrated countess of Huntingdon. 
 
SOCIETY OP FRIENDS. 749 
 
 The following experience of Thomas Ellwood, in 1660, illus- 
 trates the position taken by Friends of that day on the first 
 day of the week. He says: 
 
 I had been at Reading, and set out from thence on the first 
 day of the week, in the morning, intending to reach (as in 
 point of time I well might) where a meeting was to be that 
 day. When I came to Maiden Head I was stopped by the watch- 
 man laying hold on the horse's bridle, and telling me I must 
 go with him to the constable's, for travelling on Sunday. Ac- 
 cordingly, I suffered him to lead my horse to the constable's 
 door. When we got there, the constable told me I must go 
 before the warden, who was the chief officer of the town; and 
 he bid the watchman bring me on, himself walking before. 
 Being come to the warden's door, the constable knocked, and 
 desired to speak with the warden. He thereon quickly coming 
 to the door, the constable said: "Sir, I have brouglEit a man 
 here to you, whom the watch took riding through the town." 
 The warden began to examine me, asking: Whence I came and 
 whither I was going. I told him I came from Reading, and 
 was going to Chalfont. 
 
 He asked me why I travelled on that day. I told him I did 
 not know that it would give offence to ride or to walk on that 
 day, so long as I did not drive any carriage or horses_ laden 
 with burthens. 
 
 " Why," said he, " if your business was urgent, did you not 
 take a pass from the mayor of Reading?" 
 
 "Because," I replied, "I did not know or think I should 
 need one." 
 
 " Well," said he, " I will not talk with you now, it is time 
 to go to church — but I will examine you further anon;" arid 
 turning to the constable: " Have him to the inn, and bring him 
 before me after dinner." 
 
 The naming of an inn, put, me in mind that such public 
 houses were places of expense, and I knew I had no money to 
 defray it, wherefore, I said to the warden: " Before thou send- 
 est me to an inn which may occasion some expense, I think it 
 needful to acquaint thee that I have no money." At that the 
 warden stared, and turning quickly upon me said: 
 
750 INCIDENTS CONCERNING THE 
 
 "How! no money? How can that be? You do not look 
 like a man that has no money?" 
 
 " However I look, I tell thee the truth, that I have no money, 
 and I tell it to forewarn thee, that thou mayest bring no 
 charge upon the town." 
 
 " I wonder," said he, " what art you have got, that you can 
 travel without money, you can do more, I assure you, than I 
 can." 
 
 I making no answer, he went on and said: 
 
 "Well, well, but if you have no money, you have a good 
 horse under you, and we can distrain him for the charge." 
 
 " But," said I, " the horse is not mine." 
 
 "Ho! but you have a good coat on your back, and I hope 
 that is your own." 
 
 " But it is not," said I; " for I borrowed both the horse and 
 great-coat." With that the warden, holding up his hands, 
 smiling, said: 
 
 " Bless me! I never met with such a man as you before! 
 What! are you sent out by the parish?" Then turning to the 
 constable, he said: "Have him to the Greyhound, and bid the 
 people be civil to him." 
 
 Accordingly, to the Greyhound I was led, my horse put up, 
 and I put into a large room, and some account given of me, I 
 suppose, to the people of the house. 
 
 This was new work for me, and what the issue would be, I 
 could not foresee; but being left there alone, I sat down and 
 retired in spirit to the Lord, in whom alone was my strength 
 and safety; and of Him I begged support, even that He would 
 be pleased to give me wisdom and right words to answer the 
 warden, when I should come to be examined before him again. 
 
 After some time, having pen, ink and paper about me, I set 
 myself to write what I thought would be proper if the occa- 
 sion required, to give to the warden. While I was writing, the 
 master of the house being come home from worship, sent the 
 tapster to me to invite me to dine with him. I bid him tell 
 his master that I had no money to pay for dinner. He sent 
 the man again to tell me I should be welcome to dine with him 
 though I had no money. I desired him to tell his master that 
 I was very sensible of his civility and kindness, in so cour- 
 
SOCIETY OP PEIBNDS. 751 
 
 teously inviting me to his table, but I had not the freedom to 
 eat of his meat, unless I could pay for it; so he went on with 
 his dinner, and I with my writing. But before I had finished 
 what I had on my mind to write, the constable came again, 
 bringing with him his fellow constable. This was a brisk gen- 
 teel young man, a shop-keeper in the town, whose name was 
 Cherry. They saluted me very civilly, and told me they came 
 to take me before the warden. This put an end to my writ- 
 ing, which I put into my pocket, and went along with them. 
 
 Being come to the warden, he asked me the same questions 
 he had asked before, to which I gave him the like answers. 
 Then he told me the penalty I had incurred; which he said was 
 either to pay so much money or lie so many hours in the stocks, 
 and asked me which I would choose. I replied: " I shall not 
 choose either, and I have already told thee I had no money; 
 though if I had money, I could not so far acknowledge myself 
 an offender as to pay any. But as to lying in the stocks, I am 
 in thy power to do unto me what it shall please the Lord to 
 suffer thee." When he heard that, he paused awhile, and then 
 told me he considered I was but a young man, and might not 
 perhaps understand the danger I had brought myself into, and 
 therefore he would not exercise the severity the law awarded 
 me. In hopes that I would be wiser hereafter, he would pass 
 by this offence and discharge me. Then putting on a coun- 
 tenance of the greatest gravity, he said: " But young man, I 
 would have you to know, that you have not only broken the 
 law of the land, but also the law of God, and therefore you 
 ought to ask Him forgiveness, for you have highly offended 
 Him." 
 
 " That," said I, " I would most willingly do, if I were sensi- 
 ble I had offended Him by breaking any law of his." 
 
 " Why!" said he, "do you question that?" 
 
 " Yes, truly," said I, " for I do not know of any law of God, 
 that doth forbid me to ride on this day." 
 
 "No, that is strange! Where, I wonder, were you bred? 
 You can read can't you?" 
 
 "Yes," said I, that I can." 
 
 "Don't you thus read," said he, "the commandment; 'Re- 
 member the Sabbath day to keep it holy,' etc." 
 
752 INCIDENTS CONCERNING THE 
 
 "Yes," I replied, "I have read it often and remember it 
 well. But that command was given to the Jews, not to the 
 Christians, and this is not that day, their Sabbath was the 
 seventh day, but this is the iirst day of the week." 
 
 " How is it," said he, " you know the days of the week no 
 better. You need to be better taught." 
 
 Here the young constable, whose name was Cherry, inter- 
 posed, and said: "Mr. Warden, the gentleman is right as to 
 that, for this is the first day of the week, and not the seventh." 
 
 This the old warden took in dudgeon, and looking severely 
 on the constable, said: " What! do you take upon you to teach 
 me? I'll have you know, I'll not be taught by you." 
 
 " As you please, for that, sir," said the constable, " but I 
 am sure you are mistaken on that point, for Saturday was the 
 seventh day, and you know yesterday was Saturday." This 
 made the warden hot and testy, and put him so much out of 
 patience, that I feared it would have come to a down-right 
 quarrel betwixt them, for both were confident, and neither 
 would yield. And so earnestly were they engaged in the con- 
 test, that there was no room for me to put in a word between 
 them. At length, the old man having talked himself out of 
 wind, stood still awhile, as it were to take breath, and then 
 bethinking of me, he turned, and said: "You are discharged, 
 and may take your liberty." 
 
 " But," said I, " I desire my horse may be discharged, too, 
 else I know not how to go." 
 
 " Aye," said he, " you shall have your horse," and turning 
 to the other constable, who had not offended him, he said, 
 " Go see that his horse is delivered to him." 
 
 Away thereupon, went I with the constable, leaving the old 
 warden and the young constable to compose their difference 
 as they could. Being come to the inn, the constable called 
 for my horse to be brought, which done, I immediately mount- 
 ed and began to set forward. But the hostler, not knowing 
 the condition of my pocket, modestly said to me, " Sir, don't 
 forget to pay for your horse's standing." " No, truly," said 
 I, "I don't forget it, but I have no money to pay it with, 
 and so I told the warden before." " Hold your tongue," said 
 the constable, "I will see you're paid." Then opening the 
 
SOCIETY OP FRIENDS. 753 
 
 gate, they let me out, the constable wishing me a good jour- 
 ney, and through the town I rode without further molesta- 
 tion, though it was as much the Sabbath I thought, when I 
 came out as when I went in. A secret joy arose in me as I 
 rode away, that I had been preserved from doing or saying 
 anything which might have given the adversaries of Truth 
 advantage against it, and against the Friends, and praises 
 sprang up in my thankful heart, to the Lord my Preserver. 
 It added not a little to my joy, that I felt the Lord near unto 
 me by his witness in my heart to check and warn me, and that 
 my spirit was so far subjected to Him as readily to take warn- 
 ing." 
 
 With joy and thankful congratulations his friends at Chal- 
 font, welcomed his return. They had been anxious about 
 him, knowing that he intended to be with them at meeting. 
 
 The manner -in which the Head of the Church opens the 
 way before those whom He sends forth in his service, is often 
 cause of humble gratitude to those who are sensible of their 
 dependence on a higher power than their own efforts and abil- 
 ities. This is so frequent an experience, that the following 
 simple memorandum has nothing about it peculiarly striking; 
 yet it is a pleasant illustration of the manner in which the 
 obedient disciple is sometimes led. 
 
 In the Eleventh Month of 1849, Mary Davis, a minister of 
 Dartmouth, Mass., received permission from her Monthly Meet- 
 ing to visit in Gospel love. North Ashburnham, Mass., a place 
 where she was an entire stranger. Sickness in her family and 
 other difficulties, delayed the accomplishment of the service 
 until the Eighth Month of the following year, when with suit- 
 able companions she left her home. Leaving the cars at the 
 nearest station, they procured a carriage to convey them to 
 the house of a person residing at North Ashburnham, whose 
 name had been furnished them. On their way, they stopped 
 for some purpose at a tavern; and as they sat in the parlor 
 felt depressed at the prospect. The weight of the religious 
 48 
 
754 INCIDENTS CONCERNING THE 
 
 concern pressed upon them; they were strangers in a strange 
 place; there was no member of their own Society to receive 
 them at their journey's end; and it was very trying to them 
 to think of driving to the house of a person whom they did 
 not know and requesting to be taken in. As Mary expressed 
 it, " they were very long-faced." While thus communing to- 
 gether, a young man came in who had ridden with their driver 
 from the railroad depot. He soon discovered somewhat of 
 their uneasiness, and let them know that he was a son of the 
 man to whose house they wished to be taken, and that he 
 would drive them himself the remainder of the way. On reach- 
 ing their journey's end they were very kindly received and 
 cared for. 
 
 The person to whose house they had come was the proprie- 
 tor of an establishment for making spools for cotton. His 
 factory buildings had recently been burned; and several mem- 
 bers of his family had gathered home to sympathize with him, 
 so that there was quite a company assembled in the evening. 
 Mary thought that a suitable time to make some explanations; 
 so she told them of the order pursued by Friends when their 
 ministers felt a concern to travel in the work of the Gospel; 
 and stated that they had with them the minutes of their 
 Monthly Meetings, which might be read if the company wish- 
 ed to hear them. Their hosts expressed much admiration of 
 the beautiful order observed by our Society; and had not be- 
 fore known that any religious body exercised such a care over 
 their ministers, etc. They freely entered into Mary's concern, 
 offered their meeting-place for her use, and assumed all the 
 care of making arrangements, giving notice, etc. 
 
 The meeting was held at two o'clock the next afternoon. 
 The factory having been burned, all the operatives were at 
 liberty to be present, and the Friends all concluded that it 
 was one of the most satisfactory meetings they ever attended. 
 
SOCIETY OF FRIENDS. 755 
 
 The congregation consisted of people who had been some- 
 what dissatisfied with their former religious connections, and 
 had been drawn together from several diif erent denominations. 
 They had joined in erecting a building which they called the 
 " Union Church." Mary thought them a people who were seek- 
 ing after the life of religion, and who might do well if they 
 did not take up a rest short of the true rest. 
 
 Some months afterwards, the pastor and officers of the con- 
 gregation drew up a paper addressed to her Monthly Meet- 
 ing, in which they spoke of the good impression made upon 
 their people by the visit and labors of the Friends, which they 
 believed to have been performed under the influence of the 
 Spirit of Truth; and they intimated that they would be glad 
 to receive a similar visit, if any of the Friends should be mov- 
 ed to come that way. 
 
 In my note-book of 1848, 1 find the following anecdote of 
 Richard Birdsall, a minister, related by him to the Friend by 
 whom it was communicated to me. He married a gay girl 
 who was not a member of our Society, and was visited by a 
 committee of the Monthly Meeting on account of this breach 
 of discipline. Though his own conduct was not consistent 
 with the principles of Friends, yet he felt in his heart that 
 the members of the committee were not under the influence 
 of the Spirit of Truth, so he did not manifest a humble dis- 
 position, but could retort upon them in a saucy manner. They 
 came to him in the name of Jesus, but without his power, and 
 the evil spirit in him overcame them. 
 
 Those who are concerned to live in communion with their 
 Heavenly Father are often enabled to communicate instruc- 
 tion to others, even in the course of their ordinary conversa- 
 tion. The late Rachel Price mentions that: 
 
 In the year 1782, in the Fifth Month, I was in the city of 
 
756 INCIDENTS CONCERNING- THE 
 
 Philadelphia. In passing down Second Street, near Market, 
 by the gate which entered into the meeting-house yard, I met 
 a plain Friend, of small stature. He took me by the hand, 
 saying, "Whence comest thou?" I told him I was from Nant- 
 meal, a small meeting about forty miles from that city, and 
 my name was Kirk. He said he sometimes asked people whether 
 they were Jews or of Ashdod, when they gave him but one 
 name. I then told him mine was Rachel Kirk. He said, " Mine 
 is Samuel Emlen." He then inquired if I was a relative of Re- 
 becca Kirk's. I told him she was my sister. He desired his 
 love to be given to her, and said he had met with her at the 
 funeral of Israel Jacobs, and felt that he loved her. I told him 
 I thought I should remember it when I saw her again, but she 
 had married and removed to some distance. After inquiring 
 whom she had married and where settled, he paused, then said, 
 " Rachel, it will be thy turn next, and be careful that thou 
 place thy affections upon virtue; let nothing short of virtue 
 sway thy mind. If anything inferior gain pre-eminence in thy 
 view, difficulties may ensue; but if piety and virtue govern thy 
 mind in making choice of a companion, you may walk hand in 
 hand through life happily together, and be true helpmeets to 
 each other." He held me by the hand all the time he was 
 speaking, then, bidding me farewell; added: " Now, mind what 
 I have said to thee." I thought it altogether a remarkable 
 interview with an entire stranger in a crowded market-place, 
 people passing and repassing all the time. It was of great use 
 in settling my mind to make a prudent choice, which was soon 
 after brought to the trial. I had a few days previous become 
 acquainted with Philip Price, who is now my husband, with 
 whom his prediction has been verified and as far realized as 
 can be expected in this probationary state of trial in order for 
 our refinement and preparation for a more perfect state of 
 existence. 
 
 Many years ago, our worthy friend, John Simpson, lodged 
 at our house, on his way from Concord to Cain Quarterly Meet- 
 ing. He was in company with several other Friends. He was 
 very conversable, but the conversation was mostly upon worldly 
 affairs, on his getting along in the management of a large 
 farm, etc. 
 
SOCIETY OP FRIENDS. 757 
 
 I felt somewhat disappointed, expecting to be instructed 
 and edified spiritually. I never before had the opportunity of 
 being in company with him, but had previously the privilege 
 of hearing him from the gallery, in a very powerful manner, 
 declaring the truths of the Gospel with great weight and au- 
 thority, once, not a great while before, in a very particular 
 manner, at Concord Quarterly Meeting. I thought I had never 
 before heard the great mysteries contained in the Book of 
 Revelations spoken of in such a manner; the opening of the 
 seals, the slaying of the witnesses, their dead bodies lying in 
 the streets of the great city, which, spiritually, is called Sodom, 
 or Egypt, where also our Lord was crucified, as in the hearts 
 of the wicked of all generations, the voices of the angels, and 
 the golden candlesticks, which represent the seven churches, 
 with the different messages to each of them. I thought he was 
 at that time favored to feel and hear what the Spirit saith 
 unto the churches, and authorized to set forth, in a clear point 
 of view the spiritual and true meaning of those hidden mys- 
 teries, which cannot be rightly understood but in the opening 
 of them by the Spirit of Truth in the heart, as it is beyond 
 human comprehension unaided by Divine revelation. I had a 
 desire to hear him converse on these sublime subjects, that I 
 might have the opportunity of querying of him in a familiar 
 manner something further of his views. He, however, con- 
 tinuing his conversation on worldly affairs, mentioned that he 
 was in the habit of employing such hands as offered — particu- 
 larly in harvest — temperate or intemperate. He thought the 
 latter must have employ, and they knew he would not allow 
 them any intoxicating drink. He said he had at one time a 
 large company of different characters, some of them very in- 
 different. They began to banter each other, to run on each 
 other, pushing and making bad work, destroying the wheat by 
 tramping and slashing. He was in the field at some distance 
 gathering sheaves. When he saw them he thought he would 
 go immediately and " turn some of them out of the field in a 
 hurry." So he hastened towards them, when a voice intelli- 
 gibly saluted his inward ear: "John, govern thyself before 
 thou art rightly qualified to govern others." He sat quietly 
 down as soon as he could, desiring to be enabled to govern his 
 
758 INCIDENTS CONCERNING THE 
 
 own mind, and prepared to instruct and reprove them in a 
 proper manner. After a while he went up to them and re- 
 quested them all to stop; as he had something to say; after 
 which he addressed them, as nearly as I can recollect, in sub- 
 stance as follows: "Do you not all think it is a great favor 
 to have such a field of grain? Is it not a favor from the all- 
 bountiful Creator and Preserver of all things? Do you not 
 think it is very wrong to waste and destroy what a kind Provi- 
 dence has bestowed for our benefit?" They were generally 
 willing to allow it to be so. He then desired all who were 
 prepared to do so, to go quietly and steadily to work. They 
 all went; and he had no more diflliculty with them. He felt 
 that if he had gone on in the disposition in which he started, 
 he would have made bad worse, and brought condemnation over 
 his own mind and reproach on the Truth. 
 
 Notwithstanding his conversation was on worldly concerns, 
 there was great instruction conveyed to my mind by it. Situ- 
 ated (as we were) on a large farm, with a family of different 
 dispositions to be considered, I felt the necessity of keeping 
 self under proper control, in order to a right regulation of 
 those about me. His remarks have been a watchword to me, 
 often recurred to in silence for my own improvement; and I 
 have recommended them to others as the experience of a valu- 
 able Friend. Thus, He who knows what we stand in need of, 
 even before we ask it, grants that kind of instruction that we 
 require. No doubt I stood more in need of counsel at that time 
 in the common walks of domestic concerns than in the more 
 sublime views of the mysteries of the kingdom, which are hid 
 from the wise and prudent of this world and revealed to babes. 
 
 John Richabdson. 
 When in America, he met with a remarkable deliverance 
 from peril, in going from Salem, Massachusetts, to Dover. 
 There was a river to cross. He says: 
 
 A Friend took my horse, with two more, into the boat, and 
 by the time I came to the river side the boat was sinking, and 
 the ferrymen made a lamentable cry, saying: "The boat is 
 
SOCIETY OP FRIENDS. 759 
 
 sunk and we shall all be drowned." There was but one Friend 
 in the boat with the boatman. Hearing the noise and flound- 
 ering of the horses when tumbling into the water, I called to 
 the men to be sure to take care to free themselves of all the 
 tackling of the horses, as bridles, stirrups, etc., and to catch 
 hold of my horse's tail, and he would bring them both on 
 shore, but if they trusted to the tackling when the horses 
 swam they would fail them, unless very strong, and to hold 
 by the bridle was the way to drown both man and horse. The 
 boatman, being a lively youth, took my advice, caught hold of 
 my horse's tail, and calling to my horse, he came quickly, with 
 the man, ashore, but left the honest old Friend, Ezekiel War- 
 ing, to whose house we intended to go that night, in the river, 
 floating to the neck, a hundred yards from the shore. He 
 missed taking my advice, and caught hold of the stirrup, and 
 the girth broke, which brought off the saddle and pillion, and 
 the oar of the boat, and his hat, which, with the pillion-seat 
 being on his arms, just bore up his head above water. His 
 poor wife, seeing the danger to which her husband was ex- 
 posed, fell into a fainting fit, there being neither house, man 
 or boat to be seen on this side of the river but ourselves. The 
 ferryman found a canoe, and coming to us, asked if Ezekiel 
 was alive. I told him he was, but very weak, for I had often 
 heard him blubber in the water. I encouraged him, that he 
 might not faint in his mind. I told him I yet believed his life 
 would be preserved. He would very faintly say, unless help 
 came, he could not hold it long. I went on by the water side, 
 and laid me down often on the land, not much regarding wet 
 or dirt, and I directed the man with his canoe where the poor 
 Friend was, and desired that he would turn the stern of his 
 canoe to him, as he could not lift him into the canoe, neither 
 to let him lay his hand on the broadside of it, lest he should 
 overset it. He did so, and brought Jiim gently on shore, to 
 the great joy of his loving wife and of us all. I bid the boat- 
 man fetch the boat on shore by the rope, and then go and 
 carry Ezekiel in the canoe to the inn on the other side of the 
 water, where he might dry, warm and refresh himself till we 
 came. In the meantime we cleared the boat of water, and 
 got well over. We found the good old Friend finely and well 
 
760 INCIDENTS CONCERNING THE 
 
 recruited, and got to his house about midnight, where we were 
 glad and our hearts were full of praises to the Lord for this 
 great and eminent deliverance and preservation. 
 
 Anecdote of John Richardson. 
 John Richardson says when in this land: 
 
 Having it on my mind to visit a meeting up the river call- 
 ed Perquimons, west of the river Choptank, and being on the 
 east side, Henry Hosier and some more Friends set forward 
 with me in a small boat, not in good condition, with only one 
 small sail. We set out, as we thought, in good time to reach 
 our desired port, but when we were upon the great river, 
 which is ten miles over the shortest way, according to my re- 
 collection, though the manner of our crossing it made it more, 
 the wind veered much against us. It rained hard, and was 
 very dark, so that we could scarcely see one another, and the 
 water broke so much into the boat, that it was one man's work 
 to heave it out, and all our company were discouraged, and 
 most very sea-sick. Henry Hosier, of whom I had the most 
 hope for help, said that he could not steer any longer. Not- 
 withstanding the extreme darkness, the roughness of the 
 waves, boisterousness of the wind, and the hard rain, unwell 
 as I was, I was obliged to undertake the steering of the boat, 
 and not without some conflicts of mind, having no certainty 
 from any outward rule, what way we went. Having no lire, 
 and the boat open, we could not have any light to see our 
 compass; but my faith was in the Lord, that He would bring 
 us to shore; and I kept the boat as near the wind as she could 
 sail, and told my poor, sick, helpless company, I believed that 
 we should not perish, although we might miss our port. The 
 like imminent danger I think I was never in before upon any 
 water; but renowned over all be the great name of the Lord 
 forever, we put into the mouth of our desired river, as though 
 we had seen it in the day, or steered by a compass, neither of 
 which we had the benefit of for several hours. 
 
 Here we went on shore and made a great fire under the 
 river's cliif , and about midnight the moon rose, it. cleared up 
 and froze and was very cold. My companions falling asleep, 
 I turned them over, pulled them from the fire as it increased, 
 
SOCIETY OP FRIENDS. 761 
 
 and put them nearer as it failed, but could not keep them 
 awake. I sought logs of wood, and carried them to and mend- 
 ed the fire, which was work enough for the remaining part of 
 the night; but morning being come, we got into our cold, icy 
 boat, and sailed away towards the meeting. When we were 
 come among Friends, notice was given of a stranger being 
 there, and a heavenly and sweet meeting it was, so that we 
 thought we had a good reward for all our troubles; blessed be 
 the name of the Lord now and forever, for He is worthy; al- 
 though He may see good to try us, sometimes one way, some- 
 time another. How should we know that we have any faith, 
 if it be not tried? How shall we know that we have any true 
 love to God, if it never be proved? The trial of the true be- 
 liever's faith is more precious than gold. The excellent say- 
 ing of Job came into my mind, " Behold I go forward, but He 
 is not there, and backward, but I cannot perceive Him; on the 
 left hand, where he doth work, but I cannot behold Him; He 
 hideth himself on the right hand, but I cannot see Him." And 
 then like a man in the true faith he saith: "But He kn'ow- 
 eth the way that I take, and when He hath tried me, I shall 
 come forth as gold;" and the more vehement the fire is, the 
 more it destroys the dross, and the more pure and weighty 
 the gold is. 
 
 A TRIBUTE TO Departed worth. 
 
 Thoughts during Philadelphia Yearly Meeting for 1862. 
 
 Once more to the old gathering place we come, 
 A band of sisters, to our solemn feast ; 
 
 Our swelling ranks in reverent silence wait 
 No pleasing ordinance, no rite of priest. 
 
 The Church and her best interests are the themes 
 That claim the outward ear ; the inward eye 
 
 Of many a bowed and suppliant soul is turned, 
 For holy help to Him who ruleth them on high. 
 
 The mothers of our Israel, in their place. 
 Give us such counsel as pertaineth most 
 
 To our best interests ; but one face is gone. 
 The dear, familiar face of her the loved and lost. 
 
762 INCIDENTS CONCERNING THE 
 
 By the swift mandate of its God recalled, 
 The noble soul that labored for our weal, 
 
 No longer now for Zion pleads and prays ; 
 That voice in Its rich cadences is still. 
 
 Hers. was no eloquent and rounded phrase ; 
 
 No flowery language, pleasing to the ear ; 
 But Truth's directness, glistening many an eye 
 
 Stony and cold, with fresh, unbidden tear. 
 
 So forcible that strong ones bowed and shook 
 Beneath the terrors of her Gospel hand. 
 
 So calm and deep and earnest in its strength. 
 Yet simple, that a child might understand. 
 
 And wielded by a woman's feeble arm, 
 The Spirit's sword ckft the abodes of sin ; 
 
 Making an opening for the holy law 
 Of Truth and righteousness to enter in. 
 
 To many a darkened, hapless couch of pain 
 She was the instrument of hope and peace. 
 
 Sent by her Master, in his holy power, 
 To minister unto the mind's disease. 
 
 And there are those aroused to better things, 
 And rescued from their course in ruin's way. 
 
 Who, humbly waiting in the light of Christ, 
 Still live to bless that favored woman's day. 
 
 While to the timid, trembling child of hope. 
 Longing for way-marks on the desert drear, _ 
 
 Like the fresh breezes from a land of flowers, ' 
 A strength in weakness came her words of cheer. 
 
 She asked no blessing from those dying lips. 
 She shrank from praise that grateful hearts bestow. 
 
 But ever sought the glory of her Lord, 
 His call to answer, and his will to know. 
 
 So moved she in her true appointed sphere. 
 Erectly standing, like a tower of strength, 
 
 Bearing her burdens patiently and well— ^ 
 The angel of deliverance came at length. 
 
 My mother ! at the right hand of thy God, 
 Dying with hallelujahs to his praise. 
 
 The richest guerdon of thy labors won 
 Thy Saviour's blessing on thy latter days ! 
 
SOCIETY OP FRIENDS. 763 
 
 My mother ! thou hast welcomed to thy home 
 Of the redeemed in Christ, the honored dead, 
 
 My second mother ; on whose Gospel breast 
 I, child-like, oft refreshed my fainting head. 
 
 Aye, more, she was the first to wake my soul 
 From its deep slumbers in the courts of death, 
 
 Where in a false and treacherous ease it lay. 
 All idly wasting its immortal breath. 
 
 Oh mothers ! in your holy home of light, 
 
 Where not the semblancce of a shadow lives. 
 My errors and temptations cause no pang. 
 And the dear Saviour grace sufficient gives. 
 
 My heart rejoices in your high estate. 
 But mourns the loss of friends so good and true ; 
 
 Its greenest memories of departed worth, 
 Its holiest aspirations live with you. 
 
 Samuel Fothergill's Acknowledgment. 
 
 I know my sins are so many, and so obvious to every one, 
 that it is impossible and needless to recount and remark upon 
 them; for I was then in the bond of iniquity, though it has 
 pleased the Father of mercies to bring me since into the very 
 gall of bitterness, and into anxiety of soul inexpressible; yea, 
 not to be apprehended by any but those who have trod the 
 same path and drank of the same cup; yet blessed be the name 
 of God, He who hath kindled breathings in my soul after Him, 
 would sometimes break in upon me, and though the waves of 
 Jordan have gone over my head, his supporting arm was un- 
 derneath, that I should not be discouraged. He, in his infinite 
 love, has given me to understand that the things which belong 
 to my peace were not utterly hid from my eyes; that though 
 I had drunk up iniquity as an ox drinketh up water, although 
 I had exceeded all others in sin, had long done despite to Him, 
 yet there was mercy with Him that He might be feared. 
 
 I can truly say that, during the time of my first conviction, 
 my lips quivered and my belly trembled, that my soul might 
 rest in the day of trouble. I choose not to vsrite this, but I 
 cannot be easy unless I call others to the like enjoyment. In 
 bowels of tender love to you do I again salute you, and take 
 my leave of you, with strong desires that you who are ad- 
 
764 INCIDENTS CONCERNING THE 
 
 vanced in years and favored in the Lord, may remember me 
 when it is well with you; and that I may be again preserved, 
 though beset with many temptations on every hand. The Lord 
 in mercy be near you, saith my soul. 
 
 His father remained in America two years. He had parted 
 from Samuel with feelings of anxiety and disapprobation in- 
 tense, even to sternness; and although he had received con- 
 soling accounts of his change, first met him, after his return, 
 under these memorable circumstances. Soon after that re- 
 turn, John Fothergill went to the Quarterly Meeting at York, 
 which was large, and attended by many Friends from differ- 
 ent parts of the nation. His company was very acceptable, 
 and the occasion was, in a peculiar degree, solemn and in- 
 structive. 
 
 From some accidental circumstance, he did not arrive in 
 York until the morning of the day of the meeting, which was 
 gathered when he entered the house. After a short period of 
 silence, he stood up and appeared in testimony; but, having 
 proceeded a short time, he stopped and informed the meeting 
 that his way was closed; that what he had before him was 
 taken away and given, as he believed, to another. He resumed 
 his seat, and another Friend immediately rose, and, taking up 
 the subject, enlarged upon it in a weighty and impressive tes- 
 timony, delivered with great power. At the close of the meet- 
 ing, John Fothergill enquired who the Friend was that had 
 been so remarkably engaged amongst them, and was told that 
 it was his own son, Samuel! After such a parting as had been 
 between them, what a meeting was this! 
 
 The good old man wept and rejoiced over his son with no 
 common joy, receiving him as one restored to him from the 
 dead. 
 
 Conversion of Samuel Neale. 
 
 Samuel Neale inherited from his grandfather a good estate, 
 
SOCIETY OP FRIENDS. 765 
 
 and as he was endowed with an excellent understanding, and 
 a social, lively disposition, his society was eagerly courted by 
 fashionable, gay young men, who led him into much dissipa- 
 tion. Being apprenticed to a merchant in Dublin, he became 
 intimate, during his residence there, with several of the col- 
 legians, and took liberties inconsistent with the principles in 
 which he had been educated. He says: "We sometimes fre- 
 quented the play-house, and after these amusements, when on 
 my return home, oh, the anxiety and remorse that covered my 
 mind and overwhelmed my spirit! I was then willing to cove- 
 nant to be more careful in future, and avoid what now seemed 
 so distressing; but when those seasons of diversion approach- 
 ed, I felt my inclination to arise with redoubled strength, and 
 my passion for gratifying it, like an irresistible torrent, in- 
 surmountable; so I went like a man bereft of understanding." 
 
 He was soon, however effectually arrested in his wild ca- 
 reer. " I remember being at a play one evening, up late that 
 night, and lying pretty long next morning, which was First- 
 day. An acquaintance asked me to go to meeting, and at the 
 same time informed me there were to be strangers there, tell- 
 ing me who they were. I said I would, for in my worst state, 
 I generally attended meetings. So to meeting I went, and it 
 was a memorable one to me, for my state was opened to that 
 highly favored instrument in the Lord's hands, Catharine Pay- 
 ton (who, with my beloved friend, Mary Peisley was visiting 
 the churches), that all I had done seemed unfolded to her in 
 a wonderful manner. I was as one smitten to the ground, 
 dissolved in tears, and without spirit. This was a visitation 
 from the Most High beyond all others I had as yet witnessed. 
 I was so wrought upon by the power and spirit of the holy Je- 
 sus that, like Saul, I was ready to cry out, Lord, what wouldst 
 thou have me to do?' I was almost ashamed to be seen so be- 
 dewed with tears, and slunk away from the meeting to get into 
 a private place. I joined company with a religious young 
 man, and forsook my gay companions and associates, who be- 
 held me with astonishment. The change was very rapid, and 
 
766 INCIDENTS CONCERNING THE 
 
 my doubts and fears respecting myself were very great, so 
 that I could not trust myself in my former company, lest my 
 innumerable frailties should prove too powerful for all my good 
 resolutions. So I abode still, and kept near these messen- 
 gers of glad tidings to me. I went with them to Bandon and 
 Kinsale, and the same powerful dispensation of Divine virtue 
 followed me, breaking inrupon me, and tendering my spirit in 
 a wonderful manner, in public meetings as well as in private 
 opportunities; which drew the attention and observation of 
 many. When I returned to Cork, I kept as private as I well 
 could, and resolved to quit all my worldly pursuits, and follow 
 the gentle leadings of that heavenly light which showed me the 
 vanity of worldly glory, and that the pleasures of sin are but 
 as for a moment. Our beloved Friends intended for the pro- 
 vince meeting at Limerick, and took Kilcommon Meeting in 
 their way, whither they went. I also went; and a consid- 
 erable degree of concern grew in my mind, both by day and 
 by night. Their company was precious to me, their conduct 
 and conversation strengthening, and the inward manifesta- 
 tions of heavenly goodness vouchsafed, were my crown and 
 rejoicing. My eyes were measurably opened to behold my 
 insignificance, rebellion and backsliding. I saw the perverse- 
 ness of my nature, and that in me, as man, there dwelt no 
 good thing. I thought I saw that if I missed the present op- 
 portunity of coming as out of Babylon, I was lost forever; 
 I was come to the length of my chain, my measure was full, 
 and if I did not embrace the present offer, ruin and destruc- 
 tion would be my portion. These sights of my condition stimu- 
 lated me to exert myself in watchfulness and care, to pursue 
 with ardency the sense that opened in my own mind, and to 
 feel after the spring and virtue that I witnessed there, which 
 far exceeded every gratification that I knew before in this 
 life. My hunger and thirst after righteousness were great; 
 I delighted much in reading and retirement; worldly things 
 had no charms for me at this season, when the new creation 
 began to dawn.