N D S 
 
 Mf MiiNTHl.Y MKETING 
 
 .NT EN N I A L 
 
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Calumbta (Hntbf «itp 
 
 THE LIBRARIES 
 
 Bequest of 
 
 Frederic Bancroft 
 
 1860-1945 
 
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PROCEEDINGS 
 
 Centennial Anniversary 
 
 Miami Monthly Meetiii 
 
 WAYNESVILLE, OHIO 
 
 Month, 16-17, 1903 
 
 ( <■ 
 
COMMITTEE TO ARRANGE FOR AND HOLD FRIENDS COM- 
 MEMORATIVE SERVICES. 
 
 Davis Furnas, Chairman, Charles F. Chapman, 
 Margaretta K. Brown, Sec, Charles A. Brown, 
 William T. Frame, Edwin Chandler, 
 
 Mary Edwards, :, A. B'. Chandler, 
 
 Laura S. Dunham, Anna Kelly, 
 
 Seth H. Ellis, Anna O'Neall, 
 
 Viola K. Hawkins, Samuel Battin, 
 
 Jonathan B. Wright, Martha J. Warner, 
 
 Lillia Compton, Jesse Wright. 
 
 Charles A. Brown, Waynesville, O., 
 Seth H. Ellis, Waynesville, O. 
 
 Presiding officers. 
 
 railroad secretaries. 
 
 Benjamin Johnson, Richmond, Indiana, Joseph C. 
 Ratliff, Richmond, Indiana. 
 
 FKKBS OF MIAMI GAZEXTE. WATlfESVIXJJE. OHIO* 
 
 /-■ 
 
CT> 
 
 2> 
 
 W 1 
 
 SIXTH DAY, 9 130 A. M. 
 
 CHARLES A. BROWN, WAYNESVILLE, OHIO. 
 
 Almost an exact century ago the first monthly 
 meeting- of Friends north of the Ohio and west of the 
 Hocking river was formed by the regular process here 
 at Waynesville, and known as the Miami Monthly 
 Meeting. 
 
 We have met for a centennial commemoration of 
 this event, so deep in interest to all mem.bers of any 
 one of tlie numerous meetings which have sprung 
 from the original Ivliami meeting as their mother. 
 
 We welcome you here to-day to take part in our 
 exercises in celebrating this event, we hope in a worthy 
 and profita])le way. It is hoped that this may be a 
 season of spiritual uplift and unity. One of the most 
 pleasing things in the work of the committee having 
 the arrangements in charge, was that feeling of unity 
 between the branches which unfortunately became sep- 
 arated. 
 
 We meet in the utmost candor to celebrate our 
 common heritage in that brotherly and Christian spirit 
 which actuated the committee and in which we feel and 
 confidently hope all these meetings will be conducted. 
 
 We hope we have grown in that spirit, not merely 
 of tolerance, but of catholicity, in which we realize 
 that every earnest striver after the truth of God has 
 a measure of that truth. 
 
 If a brother in making a statement differs from 
 me, I should seek to find an element of truth in his 
 possession to add to my own, rather than to think I 
 
6 
 
 posses it all. In that spirit we may proceed profitably 
 with our meetings. 
 
 The century that has passed has been a century 
 of progressive democracy. We may better express the 
 movement of the century as one founded upon the 
 thought, even though dimly comprehended, of the uni- 
 versal fatherhood of God and brotherhood of man. 
 The Society of Friends realized this thought beyond 
 other people of their day, and so strove to break down 
 class and priestly distinctions and privileges, and to 
 grant to all equal rights and opportunities, and to 
 honor each one only as he lived a life of simple right- 
 eousness. 
 
 George Fox and his followers advanced the 
 truth that revelation is in m.an rather than to man; 
 that any statement of truth is a mere jingle of 
 words to any one who does not comprehend that 
 truth, and that with each individual revelation takes 
 place as the truth is appreciated in his own conscious- 
 ness and becomes a part of his make-up, his character. 
 This is the current which is at the bottom of the 
 movement of progressive civilization, so rapid in the 
 past century, and in which we believe the Society of 
 Friends has held a foremost place. 
 
 We have met to consider something of the im- 
 press which the Society as a whole has made upon its 
 own members and upon the community at large. A 
 stranger came into this neighborhood, saw the more 
 quiet and orderly manner of life, and inquired its 
 cause. I believe it due to the Quaker influence. 
 
 We have met to commemorate something of the 
 spirit of the Quaker of the Olden Time as portrayed 
 by Whittier: 
 
The Quaker of the olden time ! — 
 
 How cahn and firm and true, 
 Unspotted by its wrong and crime, 
 
 He walked the dark earth through. 
 The lust of power, the love of gain, 
 
 The thousand lures of sin 
 Around him, had no power to stain 
 
 The purity within. 
 
 With that deep insight which detects 
 
 All great things in the small. 
 And knows how each man's life affects 
 
 The spiritual life of all, 
 He walked by faith and not by sight, 
 
 By love and not by law ; 
 The presence of the wrong or right 
 
 He rather felt than savv-. 
 
 He felt that wrong with wrong partakes, 
 
 That nothing stands alone, 
 That whoso gives the motive, makes 
 ; His brother's sin his own, 
 
 And, pausing not for doubtful choice 
 
 Of evils great or small 
 He listened to that inward voice 
 
 Which called away from all. w 
 
 ****** 
 
 This spirit of the early Friends which Whittier 
 has so beautifully described in these words is worthy 
 of our consideration. 
 
 SETH K. ELLIS, WAYNESVILLE, OHIO. 
 
 I will request the privilege of deferring- my re- 
 marks until this afternoon's session, as the hour of 
 opening has been necessarily delayed. 
 
'' HISTORY OF MIAMI MONTHLY MEETING 
 FROM 1803 TO 1828.'' 
 
 CLARKSON BUTTERWORTH, WAYNESVILLE, OHIO. 
 
 We have the promise for tomorrow afternoon, 
 somewhat on the Fundamental Doctrine of Quakerism, 
 "The Inshining and Inspeaking Spirit of God." This 
 has been as universal as the race of rational man. 
 "From the day that Adam heard the voice of the Lord 
 God in the Garden to this hour, the awful accents of 
 the Holy Spirit have been distinguished from all other 
 calls and voices." 
 
 I love to think that when the Prophet discovered 
 God's truth to be, 'T will write my law in their hearts 
 and they shall knov/ me," it was a clearer perception 
 than before, of an ever potent truth of the ages. That 
 the Light v/hich "liteth every man" has done so from 
 the beginning, and through all time has been the 
 mighty influence for good among all peoples — that 
 it did shine and 3^et shineth, even in darkness, though 
 the darkness has often "comprehended it not," knew 
 not what \vas guiding. And yet men have been prone 
 to idolatry, not easily perceiving that God is a spirit, 
 and tabernacles with men, is the authority and power 
 in the human soul v^'liich sets duty forth and insists 
 upon its performance. 
 
 I love to trace in history man's advancement, 
 under this enlightening and benign power and spirit, 
 from the ancient doctrine of "an eye for an eye and 
 a tooth for a tooth" to the nobler sentiment which 
 says "See that none render evil for evil unto any 
 
man," and from the notion that "God is a man of 
 war," wreaking vengeance, to that grand perception 
 which exclaims "Praise ye the Lord, for he is good; 
 for his mercy endureth forever." 
 
 While this progress has been going on, sterling 
 men. Prophets of God, have arisen from period to 
 period, to call rulers and people from self-service, 
 gross oppression, and vile living to greater recogni- 
 tion of human rights and needs and to the great de- 
 mands of righteousness, leading on toward the recog- 
 nition of human brotherhood. — The king is no better 
 than the plowman who behaves as well as lie. 
 
 Alore than two and a half centuries ago, in Eng- 
 land, the times were ripe for such a prophet and 
 leader. Warring factions had long deluged the land 
 with blood, and human life and comfort were little 
 regarded. Whatever party chanced to be in the 
 ascendant oppressed the otlicrs, and religious persecu- 
 tion and intolerance prevailed widely. Priest and 
 ruler were self-seeking and profligate, and spiritual 
 wickedness in liigh places was a reproach to the na- 
 tion. Then the pure and innocent George Fox, by 
 no means the least of the prophets, recognizing the 
 power and authority of the "Indwelling and Inspeak- 
 ing Spirit of God," was impelled to proclaim it, and 
 to call men and women into obedience to its moni- 
 tions ; and multitudes, tired of the insincerity and 
 want of steadfastness which had been so nearly uni- 
 versal among the religious professors and teachers, 
 were scon gatliercd into fcllovv'ship v/ith the plain 
 true mian. They liad seen how the high dignitaries 
 of the church had joined in persecuting those differ- 
 ing from them in opinion, but as soon as the chang- 
 ing times put uppermost those of different views, 
 made haste to save their profits and emoluments by 
 change of religious pretensions ; and the "common 
 
10 
 
 people" were glad to find something more stable, and 
 consonant with the witness for truth within them- 
 selves. Many of them found like call to service with 
 Fox, and, the soil being ready for the seed, went far 
 and v/ide through the nation and into other dominions 
 and the islands of the sea, and to the shores of Amicr- 
 ica, spreading their perception of the truth, and teach- 
 ing human equality, human rights, and human 
 brotherhood. 
 
 They set up meetings for religious comm.union 
 and worship and for the care of the church as there 
 seemed need of them, in all countries where they ob- 
 tained a foothold. Many migrated to these shores, 
 meetings were set up along the seaboard, and later 
 further inland, and the Friends and their simple demo- 
 cratic ways and views had a powerful influence in 
 shaping the free institutions of this country and over- 
 throwing human slavery therein. 
 
 In the latter part of the i8ch century two m. ms., 
 Westland and Redstone, v/ere established in South 
 Western Pa,, and these united in composing Redstone 
 Q. M. — all subordinate to Baltimore Y. M. About 
 that time Friends in the slave states, not liking to rear 
 and leave their families under the influence of the 
 slave system, and hoping to better their material situa- 
 tion as well, began to migrate into the Territory N. W. 
 of the Ohio river. Settlements were made in Eastern 
 Ohio, and in the neighborhood of V/aynesville — the 
 latter, at least, coming largely or entirely from the 
 slave states — many from the m. ms. of Bush River 
 and Cane Creek in Newberry and Union counties. 
 South Carolina. Their settlement in the Miami 
 country w^as within the jurisdiction of Westland m. 
 ni. aforesaid. A little later, immigrants arrived from 
 the eastern parts of Pennsylvania, and from the east- 
 ern seashore states, and elsev;here. 
 
11 
 
 On nth month, 20th, 1799, the famihes of Robert 
 Kelly, Abijah O'Ncall and James ]\Iills, from Bush 
 
 River m. m., settled near the site of Waynesville. 
 4, 25, iSoo, David Faulkner and David Painter ar- 
 rived from Hopewell m. m., Frederic Co., Va. George 
 Hav/orth, David Holloway and Rowland Richards 
 came the same year, and in that year Joseph Cloud, 
 (who later settled here himself), a minister from 
 Cane Creek m. m., N. C, came and held several meet- 
 ings among them which are believed to have been the 
 first Friends' meetings held in the original limits of 
 Miami m. m., which embraced all the territory north 
 of the Ohio River and v/est of the Hocking, extend- 
 ing indefinitely north and west. 
 
 Other Friends continued to arrive until 4, 26, 
 1 80 1, when a number collected together in a volunteer 
 m. f. w. at the dwelling of Rowland and Lydia Rich- 
 ards, which the aged and intelligent Mary Baily tells 
 me was near the center of the block in Waynesville, 
 bounded by Nortii, Third, Miami and Fourth streets, 
 and long owned afterwards by Xoah Haines and 
 family — a part still owned by a granddaughter, Anna 
 C. F. O'Xeall, and a part by Eliza Haines, widow of 
 Seth Silver Haines, youngest son of Noah. Twelve 
 families were represented at the meeting, consisting 
 of 24 parents and 47 children, all said to have been 
 living within one mile of the meeting place. The 
 membership of many of these v/as, or soon came to 
 be, certified to Wcstland m. m. aforesaid, about 300 
 miles away, but then the most suitable m. m. for the 
 Friends of this settlement, who maintained their afore- 
 said volunteer m. f. w. during that summer, and in 
 the following v/inter forwarded a request to that 
 m. m., for a recognized meeting to be granted them, 
 to be held on First-days and in the middle of the v/eek. 
 
12 
 
 and 12, 26, 1 801, that m. m. adopted the following 
 minute — 
 
 '*A number of Friends being settled near the 
 Little Miami, request has been made for the privilege 
 of holding ms. f. w. on First- and Fifth-days of the 
 week. After weighty deliberation it appears to be 
 the sense of this m^eeting that a committee be appointed 
 to sit with them, inspect into their situation and judge 
 of the propriety of granting their request. Jacob 
 Griffith, Abram Smith, David Grave and Henry Mills 
 are appointed to the service, to report when called on 
 by this m.eeting." 
 
 The follovving minute of the same meeting bears 
 date 9, 25, 1S02. "The Representatives to the Q. M., 
 [Redstone] report they all attended the same, and 
 that that meeting united in leaving this at liberty to 
 act in respeci: to the request of Friends near the Little 
 Miami as way may open in the truth. After diverse 
 sentiments were expressed it appeared the sense of 
 Friends that the request be granted till otherwise di- 
 rected. David Grave, Joseph Townsend, Abraham 
 Smith and Henry Lewis are appointed to write to the 
 PViends there on the occasion and forward the sub- 
 stance of this minute when opportunity offers." It 
 seemiS there were no reliable mails, and private con- 
 veyance had to be awaited. 
 
 The meeting was set up accordingly, and appears 
 to have used for a meeting house a log building which 
 had been erected for a dwelling by Ezckiel Cleaver, 
 maternal grandfather of the late Empson Rogers. It 
 stood on the N. E. corner of Third and Miam.i streets, 
 at or near the site of the present residence of Adam 
 Stoops. The logs for its construction were drawn 
 together with oxen by William O'Neall, then nine 
 years of age — son of Abijah and Anna (Kelly) 
 
13 
 
 O'Neall, and father of George and the late Abijah 
 P. O'Neall. 
 
 The first marriage among the Friends here, was 
 that of Wilham Mills, son of James, to Mary, daughter 
 of Rowland and Lydia Richards, which was sol- 
 emnized by a Baptist minister, a method of marriage 
 at that time resorted to with the consent of Friends 
 concerned because the m. m. which might have been 
 consulted, was so quite out of reach. They became the 
 parents of ten children, of whom Elizabeth, the oldest, 
 was born lo, 4, 1803. 
 
 The first Friends' meeting house, built for that 
 purpose, at Waynesville, was on the S. W. corner of 
 Fourth and High streets, at or very near the site of 
 the present meeting house of Orthodox Friends. It 
 was probably erected after ])diami m. m. was estab- 
 lished — say in 1803 or 1804 — and was a log struc- 
 ture. I am inclined to the opinion that it was suc- 
 ceeded by a larger and better one of the same material 
 before Friends built their large brick meeting house 
 in 181 1 — the same in v/hich v;e are holding these 
 centennial exercises — on the West' side of Fourth 
 street, between High and IMiami. 
 
 ^luch of the foregoing matter about Friends' set- 
 tlement and early meetings in these regions I have de- 
 rived from an unsigned but reliable publication, dated 
 2, 19, 1863, put forth by the late Achilles Pugh, an 
 Ortliodox Friend who had lived quite a v/hile in 
 Wa3'ncsville, and was an intelligent and capable man. 
 
 The m. f. w. aforesaid, autliorized by Westland 
 m. m. and Redstone Q. M., was of the class called 
 Indulged Meetings, and was held on trial, so to 
 speak. 
 
 By the forepart of 1803 the Friends settled about 
 Waynesville and neighboring regions haa become quite 
 numerous. Many of them were, or soon became, 
 
14 
 
 members of Westland m. m. by certificates from else- 
 where. I have already given the names of some of 
 the earliest. Repeating some of them, I now give the 
 following nearly full list of all the families, and indi- 
 viduals vvho were parts of families, and some not in 
 families, who had arrived before lo, 13, 1803. First 
 — some who were certified to Westland m. m. by Bush 
 River m. m., S. C, 9, 25, 1802, viz. : 
 
 Abljah and Anna (Kelly) O'Neall, and children. 9 persons 
 Samuel and Hannah (Pearson) Kelly and chil- 
 dren 8 
 
 James and Lydia (Jay) Mills and children 10 " 
 
 Robert and Sarah (Patty) Kelly and children.. 6(?) " 
 
 Mary (Jay) Patty, wife of Charles Patty 1 
 
 Layton and Elizabeth (Mills) Jay and children.. 8 " 
 
 Ann Plorner, wife of Thomas Horner i " 
 
 Ellis Pugh and Phebe his wife 2 " 
 
 This partial list 45(?) 
 
 From Cane Creek, S. C, m. m. at dates prefixed : 
 12, 19, 1803 — Amos and Elizabeth (Townsend) 
 Cook, and family. 
 
 12, 19, 1803 — Levi and Ann (Fraizer) Cook, 
 and family. 
 
 4, 23, 1803 — Esther Campbell, Naomi Spray. 
 
 4, 23, 1803 — Samuel and Mary (Wilson) Spray, 
 and family. 
 
 4, 23, 1803 — Robert and Flannah (Wilson) Fur- 
 nas, and family. 
 
 5, 21, 1803 — Dinah (Cook) Wilson. 
 
 5, 21, 1803 — Jehu and Sarah (Hawkins) Wil- 
 son, and family. 
 
 5, 21, 1803 — Christopher and Mary (Cox) Wil- 
 son, and family. 
 
 5, 21, 1803 — Thomas and Tamar Cox. 
 
15 
 
 This partial list about 40 persons. ] 
 
 Other names — 
 
 Ezekiel and Abigail Cleaver and family. 
 
 Samuel Linton and five children — Xathan, 
 David, James, Elizabeth (Linton) Satterthwaite, Jane 
 (Linton) Arnold. 
 
 Edward and Margaret Kindley and family. 
 
 John MuUin and family. 
 
 Benjamin and Llannah Evans and family. — 
 [This family, though settled here before the date 
 10, 13, 1803, produced to Miami m. m. in 6th mo., 
 1804, a certificate from Bush River m. m. No doubt 
 there were numerous other Friends settled in this 
 corner of Ohio before the opening of Miami m. m. 
 who brought certificates to it later, and yet others 
 wdiom I have failed to mention, who had been certi- 
 fied to Westland m. m.J I would guess the total num- 
 ber of members in this partial list, named and un- 
 named, was not less than 75, making a total of fully 
 160. 
 
 By this time these felt the need of further meet- 
 ing privile.o^es, and about 6th month, 1803, or earlier, 
 through Westland m. m. asked of Redstone Q. AL 
 the establishment of their m. f. w. and the grant of a 
 p. m. and a m. m. Tliereupon said O. M. (iirected a 
 committee to sit with them and report their judgment 
 in the matter, and at the Q. M. held at Westland, 9, 
 5. 1S03, granted tlie request as the following minutes 
 indicate. — 
 
 1st. — "The Committee (excepting one) having 
 sat with Friends near Little Miami, report that after 
 weightily conferring together, did believe that it 
 might be right to grant their request — I\Ieeting for 
 worship to be held on First- and Fifth-days, Monthly 
 Meeting on the second Fifth-day in each month, and 
 the I'rcparative Meeting on the day preceding, to be 
 
16 
 
 called Miami Monthly Meeting, which the Quarterly 
 Meeting unites with and appoints Thomas Grisell, 
 Mahlon Linton, Samuel Cope, Enoch Chandler, Jona- 
 than Taylor and Horton Howard to attend the open- 
 ing of said meetings at the time proposed in next 
 month, and confer with Friends and report where they 
 may think most suitable for the boundary of said meet- 
 ing to be." 
 
 2d. — "At Miami Monthly Meeting held the 13th 
 day of the loth month 1803, part of the Quarterly 
 Meeting committee being present. A copy of a min- 
 ute of Westland m. m. was produced to this meeting, 
 appointing" David Faulkner and Samuel Kelly to serve 
 in the station of Overseers of Miami particular meet- 
 ing" — [that is, of Miami m. f. w.j The extracts 
 [from the minutes] of our late Y. M. [Baltimore] 
 were produced and read. Our Friend Ann Taylor 
 produced a certificate to this meeting, dated the 17th 
 day of the 9th month 1803, expressive of the unity 
 of Concord m. m. with her visting Friends about the 
 ]\iiamis, whose service among us has been acceptable. 
 The meetinjT concludes." 
 
 The first quoted minute above is a copy of a min- 
 ute of Redstone Q. M., entered in Miami m. m. book 
 in advance of its opening minute, and the further quo- 
 tations are the full minutes of the first sitting of Miami 
 m. m. itself, — men's department. They do not show 
 who served as clerk that day. This was a common 
 omission in many m. ms. The Concord m. m. which 
 had liberated Ann Taylor for religious labor here, was 
 a new one in Eastern Ohio, founded in 1801, and still 
 maintained. 
 
 At the next meeting, 11, 12, 1803, Representatives 
 from the p. m. were present, with its answers to the 
 1st, 2d and 9th queries which the m. m. adopted. 
 Samuel Linton was appointed Clerk, for the ensuing 
 
17 
 
 year. (Most likely he had served at the opening meet- 
 ing. His wife, Elizabeth, had died in Penna., and he 
 brought a certificate for himself and his five children 
 from Bucks m. m. to Westland in 1802). Samuel 
 Spray and Samuel Kelly were appointed Representa- 
 tives to the ensuing O. M. at Redstone, and then the 
 2d meeting concluded. 
 
 At the 3d, held 12, 8, 1803, the first members were 
 received on certificate. Men's minutes do not show 
 whence it came, nor the date, but women's shov/ that it 
 was from Bush River m. m., S. C. It was for Jemima 
 Wright and her five children, following, — Jane, 
 Joshua, Jemima, Joab and Joel — every name in the 
 whole six beginning v/itli J. 
 
 At the date i, 12, 1804, I find the men made the 
 following minute — "By the miitute of the O. M. held 
 the 5th day of the 12th month last, it appears that the 
 rivers Ohio and 'Kockhocken' are to be the southern 
 and eastern boundaries of Aliami m. m." 
 
 The next month — 2, 9, 1804, some query ansvvers 
 were adopted and directed to be forwarded to the en- 
 suing Q. M. — [Redstone] *'if any way opens for so 
 doing." Samuel Spray, David Faulkner, Edv/ard 
 Kindley and Robert Furnas were appointed to unite 
 with a committee of women Friends in proposing some 
 persons for Elders. l\vo months later they proposed 
 Abijah O'Neall and Jeliu Wilson on the pari; of the 
 men. The m. ra. took the matter under consideration 
 and did not finally decide till 6, 14, 1S04, when the 
 nominations v/ere approved, and the matter submitted 
 to the O. M. [Redstone.] The commiLtee on the part 
 of the women had been Dinali Wilson, Lydia Rich- 
 ards, Hannah. Kelly and Margaret Kindley, and the 
 womien nominated were Dinah Wilson and Abigail 
 Cleaver, who were approved in 6th month by the wo- 
 men's meeting, and the Q. ]\i. was notified as in the 
 
18 
 
 case of the men. It will be seen that Friends acted 
 with great deliberation, as was proper. These ap- 
 pointments were for life, or during good behavior, and 
 v/e may presume that they, and the members of the 
 committee who nominated them, were chosen from 
 the discreet and reliable members of the Meeting. 
 
 As a further recall of meritorious members I may 
 say that for the time before 2, i, 1807, other official 
 positions were conferred as follows : 
 
 Clerk — (after Samuel Linton) — 12, 13, 1804, 
 Robert Furnas. 2, 10, 1806, Samuel Test. 
 
 Assistant Clerk — 4, 12, 1804, and 8, 14, 1806, 
 Robert Furnas. 
 
 Overseer — (after 10, 13, 1803) — 9, 13, 1804, 
 Isaac Perkins, William Walker. 
 
 4, II, 1805 — For "Lee's Creek," Jesse George and 
 Jesse Baldwin. 
 
 7, II, 1805 — Asher Brown. , 
 9, 12, 1805 — For West Branch, Jeremiah Mote. 
 
 1, 8, 1806 — For Caesar's Creek, Robert Furnas. 
 
 2, 13, 1806 — For Caesar's Creek, Robert Mill- 
 house. 
 
 4. 10, 1806 — For Elk Creek, Jesse Kin worthy 
 and Joseph Smith. 
 
 8, 14, 1806 — For 'Xee's Creek," Ennion Williams. 
 
 8, 14, 1806 — For "Todsfork," Francis Hester. 
 
 9, II, 1806 — For "Lee's Creek," Phineas Hunt. 
 
 10, 9, 1806 — Edward Kindley for Miami and Wil- 
 liam Williams for Clearcreek. 
 
 Representatives to Redstone Q. M. — (On several 
 occasions none were appointed because no way to go 
 appeared ) . 
 
 11, 10, 1803 — Samuel Spray and Samuel Kelly. 
 
 5, 10, 1804 — David Holloway. 
 
 II, 8, 1804 — Thomas Perkins, John Smith, 
 5, 9, 1S05 — John WilsoUj, Phineas Hunt. 
 
19 
 
 8, 8, i8o5— Mordicai Walker, David Painter, 
 David Faulkner. 
 
 5, 8, i8o6 — John Stubbs, Samuel Spray, John 
 Sanders, Isaac Perkins. 
 
 8, 14, 1806 — Asher Brov/n, Samuel Spray, 
 Thomas Horner. 
 
 II, 13, 1806 — Joel Wright, David Horner. 
 
 Recorder of Births and Deaths — 9, 13, 1804 — 
 Robert Furnas. 
 
 Recorder of Marriage Certificates — 9, 13, 1804, 
 Robert Furnas, 5, 9, 1805, Levi Cook. 
 
 Ministry — 7, 10, 1806 — Samuel Spray's gift 
 therein acknov/ledged. 
 
 6, 12, 1806— Charity Cook liberated to visit 
 families. 
 
 10, 9, 1806 — Jacob Jackson liberated to visit the 
 m. m.'s branches. 
 
 By 2, I, 1807, 82 men had accepted appointments 
 on committees, ranging from one time to twenty-six 
 times, and if all the appointments of each are added 
 into one sum it makes 387. 
 
 Of all these 
 
 Samuel Soray had 26 Rowland Richards had. . . 8 
 
 Abiiah O'Neall "'^ )Isaac Perkins 8 
 
 Asher Brown 19 Georj^e Haworth 7 
 
 Jehu Wilson 18 Samuel Test 7 
 
 David Faulkner 15 Samuel Packer 7 
 
 Mordicai Walker 15 Joseph Cloud 7 
 
 Samuel Kelly 14 Amos Cook 6 
 
 Robert Furnas 13 David Holloway 6 
 
 Edward Kindley 10 John Hunt 6 
 
 John Stubbs 10 William Walker 5 
 
 John Smith 9 Andrew Hoover 5 
 
 Isaac Ward 9 William Lupton 5 
 
 Jonathan Wright 
 
 and each of the rest a smaller number. 
 
 These variations are owing to several causes — 
 faithfulness, fitness for service, opportunities, place of 
 abode, and the time of arriving in the country. 
 
20 
 
 I find that men's minutes show, by the same date, 
 (2, I, 1807) about 1,867 accessions by certificate, and 
 women accepted, of women and children, quite a num- 
 ber besides, of which men's minutes have no mention. 
 Meantime very few took certificates away. Men's 
 minutes show 30 apphcations for membership; nearly 
 all of which were accepted, while on the other hand 
 there were 17 disownnients, mostly for out-going in 
 marriage. There were about 21 marriages, and no 
 doubt the births largely exceeded the deaths. 
 
 The large increase in membership which the above 
 statements indicate was settled, not at Waynesville and 
 its immediate vicinity only, but in several places in 
 surrounding counties as well, and before the date 
 aforesaid Miami m. m. had indulged ms. f. w. as fol- 
 lows : 
 
 First — One *'for the Friends on Lee's and Har- 
 din's Creeks," in Highland County, near the present 
 Leesburg. It was granted 5, 10, 1804, and opened 5, 
 20, 1804. Merged later in Fairfield established m. f. w. 
 
 Second — One "for the Friends on Todsfork," at 
 or near the present Center, granted 4, 11, 1805, and 
 opened 4, 18, 1805, in the the present Clinton county, 
 in territory then in Warren count}', and so till 1810, 
 when Clinton county was organized. 
 
 Third — One at "West Branch" nearly two miles 
 s. s. w. of the present West Milton, in Miami County, 
 Ohio — granted 5, 9, 1805, and opened 5, 23, 1805, 
 about one mile v/est of the west branch of the Big 
 Miami — i. e. v/est of Stillwater. 
 
 Fourth — One at "Elk Creek," near the present 
 West Elkton, in Preble county, Ohio — granted 9, 12, 
 1805, and opened 9, 26, 1805. Merged later in the 
 established m. f. w called Elk Creek. 
 
 Fifth — "Caesar's Creek" — granted 10, 10, 1805, 
 and opened not far from the site of the present Caesar's 
 
31 
 
 Creek meeting house, on the n. w. side of the creek, 
 about 7 miles nearly east of Waynesville, lo, 24, 1805. 
 Merged later in the established m. f. w. of the same 
 name. 
 
 Sixth — 'Turtle Creek." At or near the location 
 of the present Turtle Creek meeting house, in Turtle 
 Creek Township, Warren Co, about 5 miles s. w. of 
 Waynesville — granted 4, 10, 1806, and opened 5, 8, 
 1806. Merged later in Turtle Creek established m. 
 f. w. 
 
 Seventh — ''Clear Creek," "on the waters of 
 Paint," three-fourths of a mile west of the present 
 Samantha, in Highland County, Ohio — granted 7, 10, 
 i8c6, and opened 8, 3, 1806. Merged later in the es- 
 tablished m. f. w. of the same name — Clear Creek. 
 
 Eig]:th—'¥^\\ Creek"— for "the Friends of Fall 
 Creek on the waters of Paint," in Highland Co., near 
 the present Rainsboro — granted 9, 11, 1806, and 
 opened 9, 28, 1806. Merged afterwards in Fall Creek 
 m. f. W.J established. 
 
 Ninth — "Union" — for "the Friends near the 
 mouth of Ludlow's Creek," in Miami County, near 
 Ludlow Falls, and on the west side of Stillwater — 
 granted 10, 9, 1806, and opened 11, 2, 1806. Merged 
 later in L'nion m. f. w., established. 
 
 The Friends in all these places soon called for 
 established meetings, and got them, and p. ms. and 
 m. ms. were rapidly set up. With the concurrence 
 of IMiami m. m., 12, i, 1806, Redstone Q. M. estab- 
 lished West Branch, Center and Caesar's Creek ms. 
 f. w. and p. ms. with m. ms. at West Branch and 
 Center. The preparatives were opened— West 
 Branch, i, 15, 1807, Center, 2, 4, 1807, and Caesar's 
 Creek, 2, 5, 1807. The m. ms. were opened, West 
 Branch i, 17, 1807, and Center, 2, 7, 1807. The lat- 
 ter w^as composed of Lenter and Caesar's Creek Pre- 
 
22 
 
 paratives, and was held alternately at the two places 
 except on one or two occasions, till Caesar's Creek, m, 
 m. was opened, 5, 26, 1810. 
 
 The boundaries of Caesar's Creek and Center p. 
 ms. (and the m. ms. were the same) — were recorded 
 as follows: 
 
 1st., Caesar's Creek — "Beginning at John Haines' 
 mill on the Miami, thence with the road towards Tods- 
 fork as far as the 8-mile tree, thence northwardly. 
 On the N. W. the Miami to its head, and onward in 
 the same direction." Was the mill of John Haines at 
 Waynesville? If so the S. boundary coincided nearly 
 with the present road fron-i that place 8 miles toward 
 Wilmington, the E. side was measurably parallel to the 
 Miami, and the settlement of Friends near Old Town, 
 and those on Massic's Creek and at Green Plain, v/ere 
 included, as subsequent occurrences testified. 
 
 2d — The boundary of Center m. m. was as fol- 
 lows: '^Beginning at Morgan Vanmeter's and from 
 thence with the road leading to Mad River." This is 
 all there is of it. I take it that the S. E. comer of the 
 included territor}^ was at Morgan Vanmeter's. He 
 was a very early settler in the county — Highland, quite 
 early — now Clinton at that part — and lived just E. of 
 Snow-Hill, across the creek, and about two miles N. 
 W. of the present New Vienna. The place was well 
 known in the early days. Roads began there and ran 
 in various directions — one "towards Mad River" as 
 aforesaid, and one called "the College Township road,'* 
 through Cuba and near Clarksville, and on westward 
 to the College Township in Butler county, and one 
 "through Oakland and Waynesville in Warren coun- 
 ty to Eaton in Preble county." I suppose the south- 
 em boundary of the Center meeting was quite convex 
 outwardly, so as to take in Springfield Friends in and 
 near the valley of Todsfork as far as Clarksville, and 
 
23 
 
 terminated, somehow, at "the 8-miIe tree" aforesaid. 
 The east side took in the Friends at Grassy Run, 
 (Bloomington) and those of Seneca, (Jamestown), 
 and m.iist have terminated in an acute angle in the 
 eastern boundary of Caesar's Creek. 
 
 9, 7, 1807, Redstone Q. M. as in the cases fore- 
 going, estabHshed Fairfield, Clear Creek and Fall 
 Creek ms. f. w., and granted Fairfield and Clear 
 Creek p. ms. and Fairfield m. m. The Fairfield meet- 
 ings were at or near the site of the present Fairfield 
 meeting house, about i mile, nearly south, of Lees- 
 burg aforesaid, except, that the m. m. alternated for a 
 time, between that place and Clear Creek, near Sa- 
 mantha. It was composed of the two p. ms. afore- 
 said, of which Clear Creek was composed of Clear 
 Creek and Fall Creek ms. f. w. The m. m. was 
 opened 7, 18, 1807, and was the last m. m. — the 4th 
 one — granted by Redstone Q. M. in the original limits 
 of Miami m. m. 
 
 In 1807, upon the request of Miami, West Branch 
 and Center m. ms. Redstone O. M. presented to Bal- 
 timore Y. M. their petition for a Q. M., and Miami 
 Q. M. was accordingly granted in 1808, composed of 
 said m. ms. and Fairfield m. m., which latter had 
 been established meanwhile, and the Q. M. was opened 
 at Waynesville, Ohio, 5, 13, 1809, Representatives on 
 the part of the men being present from the m. ms. 
 as follows : 
 
 Miami — Isaac Pedrick, Asher Brown, John 
 Stubbs, Nathan Stubbs. 
 
 West Branch — Benjamin Iddings, William Nail, 
 Jeremiah Mote, Isaac Embree and Samuel Peirce. 
 
 Center — Jonathan Wright, Isaac Perkins, Samuel 
 Spray, Henry Millhouse. 
 
 Fairfield — Josiah Tomlinson, Ennion Williams, 
 Richard Barrett, Zebulon Overman. 
 
24 
 
 Before 1828 other Q. M.'s were set up — viz. : 
 
 West Branch, set off from Miami Q. M. by Bal- 
 timore Y. M. in 181 1, and opened at ''West Branch" 
 6, 13, 1812. 
 
 Fairfield— Set off from Miami O. M. by Ohio 
 Y. M. in 1 814, and opened at "Fairfield," Highland 
 Co., Ohio, in 181 5. 
 
 Whitewater — Set off from West Branch Q. M. 
 and granted by Ohio Y. M. in 1816, and opened at 
 Richmond, Ind., i, 4, 1817. 
 
 Blue River— Set off from West Branch Q. M. 
 and granted by Ohio Y. M. in 181 8, and opened at 
 Blue River, near Salem, Washington Co, Ind., I, 16, 
 1819. 
 
 New Garden — Set off from West Branch O. M. 
 by Indiana Y. M. in \Z22, and opened at New Garden 
 meeting house near Newport, now Fountain City, In- 
 diana, I, 25, 1S23. 
 
 Westfield—Set off from West Branch and White- 
 water Q. Ms. by Indiana Y. M. in 1824, and opened 
 at West Elkton, Preble Co., O., 3, 19, 1825. 
 
 Center— Set off from Miami Q. M. by Indiana 
 Y. M. in 1S25, and opened at Center, Clinton Co., O., 
 3, 13, 1S26. 
 
 I m-y add that Ohio Y. M. was set off from Bal- 
 timore Y. M. and opened in eastern Ohio, in 181 2, 
 and Indiana Y. M. from Ohio Y. M. in 1821, was 
 cpcned at Richmond, Ind., 10, 8, 1821. 
 
 Fc!'0v;ing the four m. ms. vv'hich united to com- 
 pose l^.Iianii O. I\I. as aforesaid, 34 other m. m.s. were, 
 by the same date set up, all descendents, so to speak, 
 of Miami m. m., and one was transferred from Short 
 Creek O. M., thus making 39 all told. I proceed to 
 (rive in Chronological order the names of the thirty- 
 five, following each by the dates of its grant and open- 
 ing so far as I have them, and the line of its ante- 
 
25 
 
 cedents, or ancestry, back to Miami m. m. then its lo- 
 cation, and the name of the Q. M. which granted it, 
 underscorinof the latter in each case. 
 
 1. Whitewater — 8, 12. i8oq — 9, 30. 1809 — West 
 Branch, ^vliami. Richmond, Indiana. — Miami. 
 
 2. Elk. II, II, 1809 — 12, 2. 1S09. One step 
 back to Miami. At or near West Elkton, Preble Co., 
 O. — Miami. 
 
 3. Caesar's Creek. 5. 12, t8io — 5, 26, 1810. 
 Center, Miami. On the N. W. side of Caesar's Creek, 
 about 7 miles E. of Waynesville. — Miami. 
 
 4. Mill Creek. 2, 0, 181 1 — 3, 23, t8ii. West 
 Branch, Miami. On Mill creek, in S. W. corner of 
 Monroe Tp.. IMIami Co., O. — Miami. 
 
 ^. Fall Creek (Ohio). 5, 11, 181T — 6. 22. 1811. 
 Fairfield, Miami. "On the waters of Paint," near 
 Rainsboro, Highland Co., O. — Miami. 
 
 6. Darby Creek (Later Goshen). 11, Q, t8tt — 
 12, 21. 181 1. One step to Minmi. Near East Middle- 
 burg-, Zane Tp., Lojran Co., O. — Miami 
 
 7. Clear Creek. 11. id. 1812 — 12. 24, 1812. 
 Fairfield, Miami. Three-fourths of a mile westwarcl 
 of Snmantha, Highland Co., O. — Miami. 
 
 8. Union. 12, 12, 1812 — T, 2. 181;^. West 
 Branch, Miami. Near Ludlow Falls, Miami Co., O. — 
 Miami. 
 
 Q. Lick Creek, o, IT, 1 81 3 — 9, 2^, iSn. 
 Whitev/ater. West Branch. Minimi. Three miles S. E. 
 of Paoli, Orange Co., Ind. — West Branch. 
 
 10. New Garden. — , — , 3, K, iSit;. 
 
 Whitewater, West Branch. Miami. Near Fountain 
 City, Wavne Co., Tnd. — IVesf Branch. 
 
 IT. Cincinnati. 2. it. 181c; — '?. 16, i.^Ji;. One 
 step back to Miami. Cincinnati, Ohio. — Miami. 
 
 12. Blue River. 6, to, 1815 — 7, i. i^iq. Lick 
 Creek, Whitewater, West Branch, Miami. Two miles 
 
26 
 
 N. E. of Salem, Washington Ca, Ind. — West Branch. 
 
 13. Newberry (Ohio). 11, 2, 1816 — 12, 2, 
 1816. Fairfield, Miami. "On lower East Fork." At 
 or near present Martinsville, Clinton Co., O. — Fair- 
 field. 
 
 14. Lees Creek. 2, i, 1817 — 3, 5, 1817. Fair- 
 field, Miami. Near Lees creek, about one and a half 
 miles N. W. of New Lexington (Highland P. O.), 
 Highland Co., O. — Fairfield. 
 
 15. Silver Creek. — , — , 1817 — 5, 10, 1817. 
 Whitewater, West Branch, Miami. Two miles W. of 
 Liberty, Union Co., Ind. — Whitczvater. 
 
 16. Alum Creek (Not a descendant of Miami m. 
 m.). Opened 10, 30, 1817 under grant of Short Creek 
 Q. M. and transferred to Miami Q. M., which accepted 
 it 8, II, 1821. Ten miles S of Mt. Gilead and four 
 miles E of Ashley, Morrow Co., O. — Short Creek. 
 
 17. West Grove. — , — , -2, — , 181 8. 
 
 Whitewater, West Branch, Miami. Three miles N. W. 
 of Centerville, Wayne Co., Ind. — Whitezvater. 
 
 18. Springfield (Ohio). 1 1, 14, 1818 — 12, 26, 
 1818. Center, Miami. It alternated, after the first 
 two or three meetings, between Lytle's Creek and 
 Springfield. Opened at Lytle's Creek, and was com- 
 posed of Lytle's Creek and Springfield p. ms. Lytle's 
 Creek, three and a half miles W. S. W. of Wilming- 
 ton, and Springfield, on the N. W. bank of Todd's 
 Fork, five and seven-eighth miles W. of Wilmington, 
 both in Clinton Co., O. — Miami. 
 
 19. Springfield (Ind). — , — , i, — , 1820. 
 
 New Garden, Whitewater, West Branch, Miami. At 
 or near Economy, Wayne Co., Ind. — Whitezvater. 
 
 20. Driftwood. 7, 15, 1820 — 8, 20, 1820. Blue 
 River, Lick Creek, Whitewater, West Branch, Miami. 
 Eli Jay locates it in Bartholomew Co., Ind. — Blue 
 River. 
 
27 
 
 21. Honey Creek. 7, 15, 1820 — 9, 9, 1820. Lick 
 Creek, Whitewater, West Branch, Miami. E. Side of 
 the Wabash, in Vigo Co., Ind., about seven miles 
 southward cf Terrc Haute. — Blue River. 
 
 22. Cherry Grove. 4, 7, 1821 — 5, 9, 1821. New 
 Garden, Whitewater, West Branch, Miami. Three or 
 four miles W. of Lynn, ten miles S of Winchester, Ran- 
 dolph Co., Ind. — Nezu Garden. 
 
 23. Green Plain. 8, 1 1, 1821 — 9, 22, 1821. 
 Caesar's Creek, Center, Miami. One mile N. of pres- 
 ent Selma, Clark Co., O. — Miami. 
 
 24. Westficld. 12, 8, 1821 — 12, 26, 1821. Elk, 
 Miami. About three and one-fourth miles W. N. W. 
 of Camden, Preble Co., O. — V/est Branch. 
 
 25. Chester. — , — , 1823 — 4, 23, 1823. White- 
 water, West Branch, Miami. At Chester, four miles N. 
 of Richmond Ind. — Whitczvatcr. 
 
 26. Milford. — , — , 1823 — 6, — , 1823. West 
 Grove, Whitewater, West Branch, Miami. Near Mil- 
 ton Wayne Co. Ind. — VVhitezvater. 
 
 27.' White Lick. 7, 19, 1823 — 8, 9, 1823. Lick 
 Creek, Whitewater, West Branch, Miami. Jay says 
 Mooresville, Morgan Co., Ind. — Blue River. 
 
 28. White River, i, 24, 1824 — 2, 7, 1824. 
 Cherry Grove, New Garden, Whitewater, West 
 Branch, Miami. One mile E. of Winchester, Ran- 
 dolph Co., Ind. — New Garden. 
 
 29. Dover (Ohio). 8, 14, 1824 — 9, 4, 1824. 
 Center, Miami. Four miles a little E. of N. of Wil- 
 mington, Clinton Co., O. — Miami. 
 
 30. Springboro. 8, 14, 1824 — 9, 25, 1824. One 
 step back to Miami. It alternated between Springboro 
 and Sugar Creek and was composed of two p. ms. 
 with those names, the latter one and one-fourth miles 
 E. S. E. of Centerville, Montgomery Co., O., the for- 
 mer at Springboro, Warren Co. — Miumi, 
 
28 
 
 31. Duck Creek. — , —,1826 — 7, 27, 1826. Mil- 
 ford, West Grove, Whitewater, West Branch, Miarni. 
 At or near Greensboro, Henry Co., Ind. — Whitewater. 
 
 32. Fairfield (Ind). 7, — , 1826 , — , 1826. 
 
 White Lick, Lick Creek, Whitewater, West Branch, 
 Miami. Eli Jay puts it in Morgan Co., Ind. — Blue 
 River. 
 
 33. Vermillion. 7, — , 1826 — 9, 2, 1826. Honey 
 Creek, Liick Creek, Whitewater, West Branch, Miami. 
 On Vermillion river, in Vermillion Co., Ills., a few 
 miles southward of Danville. — Blue River. 
 
 34. Bloomfield. 7, — , 1827 ^, — , -. Honey 
 
 Creek, Lick Creek, Whitewater, West Branch, Miami. 
 At Bloomingdale, Ind. — Blue River, 
 
 35. Arba. — , — , 2, 20, 1828. New Gar- 
 den, Whitewater, W^est Branch, Miami. In S. E. cor- 
 ner of Randolph Co., Ind. — Nezu Garden. 
 
 Beginning; with Miami and continuing to about 
 eighth month, 1828, there were, of indulged meetings, 
 established ms. f. w. and p. ms., altogether about 
 220 if I have not blundered in counting. 
 
 Down to the same period the number of marriages 
 accomplished under the care of the m. m. was 132. 
 
 About 100 persons became members on request 
 and 175 were disowned, the latter chiefly for outgoing 
 in marriage. 
 
 I have very much more information concerning 
 the foregoing meetings, their subordinates and their 
 members, of their labors in the interest of good schools 
 and in the causes of peace, sobriety, human rights and 
 fair dealing, and of their benevolent work in behalf of 
 the Indians and Negroes, matters worthy of mention, 
 but the limits of this paper forbid more at this time. 
 
" HISTORY OF MIAMI MONTHLY MEETING 
 "FROM 1828 TO PRiESENT TIME" (ORTHO- 
 DOX.) 
 
 ELI JAY, RICHMOND, INDIANA. 
 
 The topic assigned me, ''History of Friends From 
 1828 to the Present Time — Orthodox," is, I under- 
 stand, intended to embrace such Friends as trace their 
 church lineage, through one or many steps, to Miami 
 Monthly Meeting, established at Waynesville, Ohio, 
 one hundred years ago. I shall therefore treat of the 
 Friends, of the class designated, who have resided, or 
 are now living, west and north of the Hocking and 
 Ohio rivers, and vv^ho are now embraced in seven 
 yearly meetings in the territory extending from these 
 rivers to the Pacific coast. 
 
 In the beginning of 1828 all the Friends, in these 
 limits, belonged to one yearly meeting, Indiana, opened 
 at Richmond, Ind., in tenth m.onth, 1821. In the year 
 1827 its members numbered 13,945. They v/ere 
 grouped in eight quarterly meetings, subordinate to 
 v/hich were nearly forty monthly meetings, and al- 
 most tv/ice that number of meetings for worship. All 
 these meetings were in southv/estern Ohio, and east- 
 ern and southern Indiana ; four of the quarterly meet- 
 ings and the larger part of another being in Ohio, and 
 three and the smaller part of the other in Indiana. 
 
 After the Separation in 1828 all these eight quar- 
 terly meetings continued to report to the Indiana 
 Yearly Meeting, of which I am to speak, though sev- 
 eral of them with much reduced membership ; and all 
 are still prosperous quarterly meetings. About the 
 
30 
 
 same may be said of the monthly meetings, just al- 
 luded to, and, as far as I have information, not more 
 than two or three were laid down as a result of the 
 Separation, nearly all of them being active organiza- 
 tions at the present time in the orthodox branch of the 
 Friends. 
 
 It is this body of the Friends thus constituted, at 
 that time, that I am to briefly trace the history of 
 through the intervening three-quarters of a century. 
 Let us first consider their growth and expansion as 
 to organizations, locations, and numbers. Perhaps it 
 will be best, for our present purpose, to follow the 
 line of development in the quarterly meetings. The 
 first addition made to the eight, existing in 1828, 
 which were Miami, West Branch, Fairfield, White- 
 water, Blue River, New Garden, Westfield and Centre, 
 was White Lick set off from Blue River Quarterly 
 Meeting, embracing Friends in west central Indiana 
 and opened in 1831. The next was Alum Creek taken 
 from Miami for Friends principally in Logan and Mor- 
 row counties, Ohio, in 1835. This quarterly meeting, 
 on its own request, became attached to Ohio Yearly 
 Meeting in 1856. 
 
 Then in 1836 was the opening of Western, now 
 Bloomingdale Quarterly Meeting, taken from the 
 western part of White Lick. This was followed by the 
 establishment of Spiceland Quarterly Meeting, at 
 Spiceland, Ind., in the western part of Whitewater, in 
 1840, and the next year, 1841, Northern, now Fair- 
 mount, for the Friends in Grant county, Indiana, was 
 set off from the northwest limits of New Garden Quar- 
 terly Meeting. 
 
 During the next seven years there was a great 
 emigration of Friends to Iowa, and in 1848 Salem 
 Quarterly Meeting, Henry county, Iowa, reckoned to 
 be in the limits of Bloomingdale Quarterly Meeting, 
 
31 
 
 Indiana, was established. This was followed by the 
 opening of Union Quarterly Meeting in Hamilton 
 county, Indiana, set off from White Lick, in 1849, ^^^ 
 the establishment of Concord, now Thorntown Quar- 
 terly Meeting, in 1S52, composed of monthly meet- 
 ings from both Bloomingdale and Northern Quarterly 
 Meetings. In 1854 a second quarterly meeting, Pleas- 
 ant Plain, was set up in Iowa, taken from Salem, fol- 
 lowed in 1858 by the opening of Red Cedar, now 
 Springdale Quarterly Meeting, in Red Cedar county, 
 Iowa, taken also from Salem, and, in the same year 
 Western Plain, now Bangor Quarterly Meeting, in 
 Marshall county, Iowa, set off from Pleasant Plain. 
 This made eighteen quarterly meetings in Indiana 
 Yearly Meeting. But the five quarterly meetings, 
 Blue River, White Lick, Bloomingdale, Union and 
 Thorntown, had requested for a yearly meeting of 
 their own, which, after due investigation, being al- 
 allowcd by Indiana Yearly jMecting and approved by 
 other yearly meetings, v^^as opened at Plainfield, Ind., 
 in ninth month, 1858, with the name of Western Year- 
 ly Meeting. This left thirteen quarterly meetings In 
 Indiana Yearly Meeting. This number was increased 
 by the establishment of South River, now Ackworth 
 Quarterly Meeting, in Warren and Clark counties, 
 Iowa, in i860, set off from Pleasant Plain; and in 1862 
 the opening of Kansas Quarterly Meeting, nov/ Spring- 
 dale, composed of one monthly meeting belonging to 
 Whitewater, Ind., and one belonging to Ackworth 
 Quarterly Meeting in Iowa. These fifteen quarterly 
 meetings v/ere reduced to ten by the opening of Iowa 
 Yearly Meeting in ninth miOnth, 1863, composed of the 
 five Iowa quarterly meetings, Salem, Pleasant Plain, 
 Bangor, Springdale and Ackworth, at Oskaloosa, 
 Iowa. 
 
 To the ten quarterly meetings now left in In- 
 
32 
 
 diana Yearly Meeting were added Wabash, taken from 
 Northern Quarterly Meeting in 1865; Walnut Ridge 
 in Rush county, Indiana, in 1867, taken from Spice- 
 land, followed by three quarterly meetings estab- 
 lished in Kansas; Cottonwood opened in 1868, Spring 
 River in 1869 and Hesper in 1870, and then Marion 
 Quarterly Meeting in Grant county, Indiana, in 1872, 
 taken from Northern or Fairmont Quarterly Meeting. 
 In 1872, Kansas Yearly Meeting, the usual approval 
 having been given, was also opened in the tenth month, 
 at Lav/rence, Kan., composed of the four Kansas 
 quarterly meetings, Kansas or Springdale, Cotton- 
 v/ood. Spring River and Hesper, with a membership 
 of 2,500. 
 
 Then followed the opening of the following quar- 
 terly meetings in Indiana Yearly Meeting: Winches- 
 ter, from New Garden in 1874; Vandalia, in southern 
 Michigan in 1887 f^O'"^ Wabash ; Dublin, from White- 
 water in 1888; Van Wert, at Van Wert, Ohio, from 
 West Branch in 1889; Long Lake, nov/ Traverse City, 
 in northern Michigan, from Winchester, Ind., in 1892; 
 and Eastern, by a division of Miami Quarterly Meet- 
 ing, also established in 1892 to be opened in 1893, 
 making eighteen quarterly meetings. 
 
 In 1892, Wilmington Yearly Meeting was opened 
 at Wilmington, Ohio, with the usual approval. It was 
 com.posed of the three quarterly meetings, Miami, 
 Fairfield and Centre, having a membdrship of over 
 5,000. 
 
 Indiana Yearly Meeting is, at present, composed 
 of fifteen quarterly m.eetings, fifty-seven monthly 
 meetings and 140 meetings for worship. It has a 
 membership of 20,483, being an average of 1,365 mem- 
 bers to the quarterly meeting. 
 
 Time forbids tracing the development of the four 
 yearly meetings that have been set off from, and 
 
established by, Indiana Yearly Meeting and the two 
 estabhshed by Iowa Yearly Meeting. Suffice it to say 
 that Western Yearly Meeting has a membership of 
 15,230, in Indiana and Illinois, in sixteen quarterly 
 meetings, the average to the quarter being 952; that 
 Iowa Yearly Meeting has a membership of 11,280 in 
 Iowa, Wisconsin, Minnesota, South Dakota, Nebraska 
 and Colorado, in eighteen quarterly meetings averag- 
 ing 705 to the quarter; that Kansas has 11,214 mem- 
 bers in Kansas, Missouri, Oklahoma and Nebraska in 
 thirteen quarterly meetings, averaging 862 to the 
 quarter; that Wilmington has 6,273 rnembers in Ohio 
 and East Tennessee in four quarterly meetings, aver- 
 aging 1,56s to the quarter; and that of the two yearly 
 meetings established by Iowa Yearly Meeting, Oregon 
 opened at Newberg, Ore., in 1893, has 1,662 members 
 in two quarterly meetings in that state, an average 
 of 831 to the quarter; and that California Yearly 
 Meeting, opened at Whittier, CaL, in 1895, ^^^^ 1,890 
 members in three quarterly meetings, an average of 
 630 to the quarter. This gives a total, in the seven 
 yearly meetings, of seventy-one quarterly meetings, 
 with a membership of 68,032, an average of 958 to the 
 quarter, that have, in this branch, grown from Miami 
 Monthly Meeting in the one hundred years just closed. 
 But mere numbers, in churches, whether of mem- 
 bers or organizations, are of no great value. It is the 
 Christian spirit that is the essential thing. What we 
 are the most interested in knowing is, what have these 
 thousands of Friends been doing the last seventy-five 
 years that is worthy of record. Have they been ful- 
 filling their high functions and discharging their sa- 
 cred obligations as a branch of the Christian Church? 
 
 When the risen Christ stood on the Mount of 
 Olives, ready to ascend to His Father, He told His 
 
34 
 
 disciples inquiring concerning the coming of His 
 kingdom, *'Ye shall receive power, when the Holy 
 Spirit is come upon you ; and ye shall be my witnesses 
 both in Jerusalem, and in all Judea and Samaria, and 
 to the uttermost parts of the earth." I think, it is the 
 truth to say that this enduement of power has been, 
 in a commendable degree, with this branch of Christ's 
 Church, and that in various ways, and according to 
 their opportunities, the members have striven to wit- 
 ness for Him. Under this anointing many devoted 
 ministers have humbly stood in their allotted places, 
 or gone forth under an apprehended call of the Mas- 
 ter, to witness for Him according to their capacity or 
 their mission. And men and women, with this qualify- 
 ing power have, in all the walks of life, illustrated, in 
 the family, in their business, and in whatever station 
 they have been placed, the law of justice, obligation, 
 duty, and righteousness, thus giving evidence that 
 they have been with Jesus, by following in His steps. 
 
 Meetings of worship have been regularly held 
 throughout their limits in which the services, whether 
 of the Spirit and in silence, or in vocal utterances, have 
 been for the strengthening and encouragement of those 
 attending; for the comfort and edification of those in 
 distress and doubt; for the instruction arid guidance 
 of the ignorant and inexperienced, and for leading 
 all into a fuller and better life, so that in humble de- 
 pendence on the Heavenly Shepherd they have received 
 the requisite qualifications for life's duties and re- 
 sponsibilities. Persons thus trained and disciplined 
 come to esteem right living — righteousness and peace 
 — more important than show and ceremony, and to 
 be true men and women, in the sphere in which they 
 are moving, whether it be regarded as a lowly or an 
 exalted one, as the proper aim of life. 
 
 These accustomed, like Friends, to believe in the 
 
35 
 
 inspeaking voice of God in the soul, and in commun- 
 ion with the Father of spirits, may be expected to be- 
 come thoughtful for people in general, as well as 
 themselves, to seek after the best conditions of living 
 for humanity everywhere, and to have their hearts ex- 
 panded by a measure of that universal love that en- 
 ables them to greet all mankind as brothers'. Such are 
 the Lord's freemen, whom the Son has made free, and 
 are not slaves to prejudice, customs, or any narrowing, 
 perverting things. The spirit of Christianity is the 
 spirit of reform and improvement. No religious de- 
 nomination has more fully exemplified the reform spirit 
 than the Friends. Those who will carefully study the 
 attitude of the Friends in regard to slavery, intemper- 
 ance, and many other hurtful things will most cer- 
 tainly be convinced that a progressive improving spirit 
 has always characterized them. Though generally re- 
 garded as a very conservative body, they have always 
 shown themselves able to adapt themselves to the 
 changes and improvements called for by the times. 
 Said one a long time ago, ''The times have changed, 
 and we have changed with them." This, to a certain 
 extent, is the law of our being. Hence it is not to be 
 wondered at that the wonderful changes and improve- 
 ments of the last seventy-five years, which we all exult 
 in, have witnessed similar things in the Society of 
 Friends and that in outward, surface things they do 
 not seem to be as they were at the beginning of this 
 period. Let us hope that amid all changes and fluc- 
 tuations, in spirit and foundation principles they feve 
 not departed from the faith of the fathers. 
 
 In addition to the regular church w^ork of the 
 Friends, of Avhom I am speaking, in caring for their 
 own household of faith and bringing others to Christ 
 as the Savior of m.cri, their efforts in other collateral 
 work needs to be considered as an important part of 
 
36 
 
 rtheir history. And first we may note their care for 
 •inferior races as the Indians and Negroes. The work 
 : for the Indians begun and carried on by Baltimore and 
 'Ohio Yearly Meetings in the early part of the last cen- 
 • tury passed into the hands of Indiana Yearly Meet- 
 ing at its organization in 182 1. This was principally 
 with the Shawnees, near Wapakoneta, Ohio, and was 
 continued by our branch after 1828. These Indians, 
 removing west, to the then Missouri Territory, in 
 1832 and 3, at their own request the work was resumed 
 with them in their new home in 1837. ^^ was con- 
 tinued there more than thirty years, or until the Shaw- 
 nees left Kansas and became incorporated with the 
 Cherokees, by a school for the education of their chil- 
 dren, and by such religious, social and economic in- 
 struction as way opened for. 
 
 When President Grant in 1869 offered Friends 
 the care of many Indian tribes, under the govern- 
 ment, the Central Superintendency was assigned to 
 Friends of our branch. The western Friends all 
 joined heartily in the work, and all the nine agents ap- 
 pointed were from the western yearly meetings. 
 When later Friends withdrew from their connection 
 Vv^ith the government, they still retained religious, mis- 
 sionary and educative work with some of the small 
 tribes in Indian and Oklahoma Territories. At pres- 
 ent they support ten mission stations amongst these 
 Indians at their own expense. In all this work our 
 Friends in the West have done their full share, and 
 furnished most of the active workers In the field. 
 
 The care of the colored people has always been 
 a marked feature of our Friends' work. Committees 
 of the yearly and quarterly meetings had general 
 care of those in their limits. Including the education 
 ©f their children, and their protection from the injus- 
 tice they were subject to, on account of their color. 
 
37 
 
 So successful were their labors that the committee of 
 Indiana Yearly Meetings in 1863, which then included 
 all the West, except Western Yearly Meeting, reported 
 **That few or any colored children in their limits were 
 without literary instruction." 
 
 At that time their work, under changed condi- 
 tions, assumed a new character. The progress of the 
 federal armies in our great civil war in the Missis- 
 sippi valley had brought thousands of ''Freedmen" into 
 their lines, and in their destitute condition appeals 
 were made to the benevolence of the North to come to 
 their relief. Governor Oliver P. Morton made a 
 special, personal request to the Friends in Indiana 
 to take up this work and give the needed assist- 
 ance. Prompt response was made by Indiana 
 Yearly Meeting. A judicious committee was appoint- 
 ed to have charge of the work. Large contributions of 
 money and needed supplies came in for the work, and 
 many agents were sent to look after the welfare of 
 these refugees. For several years this committee dis- 
 bursed large sums of money and needed supplies 
 through their agents in the field. As soon as their 
 physical necessities were relieved, attention was given 
 to schools and orphans' asylums amongst them. 
 Lauderdale, Miss., and Little Rock and Helena, Ark.-^ 
 were the principal centers of the work. Later on 
 Friends' work was carried on in connection with the 
 Freedmen's Bureau to some extent. Their efforts 
 finally centered near Helena, Ark., principally on land 
 nine miles northwest of that city, which was donated 
 for the purpose by a regiment of United States col- 
 ored soldiers stationed at Helena, and in buildings 
 which the soldiers erected on the premises. It was 
 first an orphan asylum, but soon became a school, in 
 which character it still continues, largely engaged in 
 educating teachers for colored schools in the South, 
 
38 
 
 i having the name of Southland College, and is under 
 the control of Friends of Indiana Yearly Meeting. It 
 has an endowment of $35,000, $25,000 of which was 
 given by an English Friend named George Sturge. 
 Other yearly meetings have had work amongst the 
 ' colored people in other locations. 
 
 In the settling of Friends in the West they gave 
 • early attention to the education of their children and 
 . the support of schools, good for that time. Usually 
 'the school house stood near the meeting house, and 
 "though it might be a log structure, it was well patron- 
 Hzed by others as well as Friends. Before the days of 
 free public education, these Friends' schools were of 
 great service in their respective neighborhoods. Many 
 of them furnished opportunity for more advanced edu- 
 cation for those desiring it, and later became academies 
 of considerable note and usefulness. Many such acad- 
 emies are still found in Indiana, Iowa and Kansas. 
 
 In addition to these there are now six colleges 
 under the care of the seven yearly meetings before 
 iTientioned. Several of these are v/ell established in- 
 stitutions and well equipped for their work as small 
 colleges. Others were later in becoming established, 
 "but give promise of a successful career. There are 
 probably more than 1,000 students now attending 
 "these colleges, mostly doing work in a college course, 
 rand I believe all have some endowment. 
 
 In all these yearly meetings the Friends are well 
 organized in Bible schools on the first day of the week, 
 which are well attended. They are doing much work 
 in home mission lines among the destitute and unfor- 
 tunate, visiting prisons, jails and county asylums for 
 the help and encouragement of the inmates. 
 
 All these yearly meetings are engaged in for- 
 eign mission work, the fields of their operations be- 
 
39 
 
 ing in Mexico, Alaska, Jamaica, Cuba, Palestine, 
 Japan, India and Africa. 
 
 Much attention has been given by the Friends in 
 these yearly meetings to the proper care of unfor- 
 tunates and criminals amongst us, in the establish- 
 ment of asylums, and in prison reform. Committees 
 appointed for that purpose have done much valuable 
 work in callingf the attention of lesfislators and state 
 officials to the need of reform schools for juvenile 
 offenders, for the separation of the sexes in prisons 
 and for rational and humane treatment of criminals 
 in our penitentiaries. This is especially true in the state 
 of Indiana, and, I doubt not, in some degree in other 
 states where many Friends reside. 
 
 Many other matters of history might be mentioned 
 in this connection, but time forbids. 
 
 Much might be said of the faults and shortcom- 
 ings of this branch of the Friends. In the democratic 
 constitution of Quakerism the authority rests in the 
 whole membership. And the perfection of government 
 is attained when what is done is the free and enlight- 
 ened judgment of the whole, as near as possible. But 
 when those occupying the position of leaders seek 
 to carry measures by schemes and devices some- 
 times characterized as "wireworking," and press meth- 
 ods and changes, prematurely and unduly, the har- 
 mony of the society is often much marred, and its 
 true life confused and deadened. In such ways 
 changes have been brought about with injurious re- 
 sults. Persons of clear convictions and sound judg- 
 ment have yielded to assumed authority rather than 
 appear in opposition, while others who have not been 
 able to fall in line have been set aside, because their 
 convictions and judgments have not been sufficiently 
 pliable. Hence there have come weakening of interest 
 in the work of the Church and a tendency towards 
 
40 
 
 withdrawals, divisions and separations, and it has be- 
 come painfully evident that changes do not always in- 
 dicate true progress. 
 
 Leaders of course there will always be, those 
 whose superior ability and purity of character qualify 
 them to guide and control. This branch of the 
 Friends has had many such in the last seventy-five 
 years, men and women who have held their positions 
 by wisely and properly enlightening the understand- 
 ings of associates, and thus influencing their action. 
 Such are worthy of double honor. 
 
The time for dinner having arrived, the last paper 
 on the morning program was deferred until the after- 
 noon. All in attendance were requested to register 
 their names and addresses. Luncheon was served in 
 the meeting house on the opposite side of the road, for 
 which a nominal sum of 20 cents was charged. This 
 was made possible because of the volunteer service of 
 many young people, whose pleasant and cheerful min- 
 istrations contributed much to the success of the under- 
 taking. The Presiding Officer, Seth H. Ellis, encour- 
 aged all to make good use of the noon hour in promot- 
 ing all possible sociability. At one-thirty P. M., he 
 called the Assembly to order and spoke as follows : 
 
 *' I find it incumbent upon me to make a few re- 
 marks by way of welcome. We certainly, all of us, 
 heartily welcome our home people who have left their 
 homes and come in this morning, and all who have 
 come from a distance to the old Mother-Church of 
 Quakerism for all this country. Some of you are here 
 for the first time for a great many years. 
 
 "In thinking over this matter, knowing that I had 
 been asked to say a few words, I thought I would 
 speak to some who could remember away back in the 
 years gone by, when they were children here, little 
 boys or girls, coming to this house or the one on the 
 other knoll, with father and mother to meetings which 
 were so richly enjoyed. We welcome you back to 
 those early memories of childhood. Some of you have 
 been told of this meeting place: 
 
 " * We have heard father and mother in their wes- 
 tern homes, tell of the times when they used to come to 
 meeting at Waynes ville ' — and you are glad to come to 
 this place of which your parents have told you of the 
 
42 
 
 meetings. You have taken occasion to come back and 
 renew the old time feeHng. Some of you left in 
 young manhood and womanhood and went to the 
 West, and became involved in the business of life, 
 and you have to some extent, lost that child-like feel- 
 ing which you used to have when you came with father 
 and mother. You have felt glad to get back, and have 
 the old memories of childhood renewed. We welcome 
 you back to those associations. We are glad to wel- 
 come you to the trusting simple faith of your child- 
 hood days, that you had almost lost. It is our earnest 
 desire that it may be made a time of great spiritual up- 
 lift. We trust that every one feels glad to be here, 
 and I suppose every one does feel heartily glad to be 
 present, and you mxay rest assured that the home people 
 are glad you are here. 
 
 *'May the Lord bless us and give us a good time 
 that we will remember all the rest of our lives." 
 
HISTORY OF MIAMI MONTHLY MEETING 
 HICKSITE — FROM 1828 TO 1903. 
 
 (DAVIS FURNAS, WAYNESVILLE, OHIO.) 
 
 In giving a history of Miami Monthly Meeting 
 it seems fitting to commence with a Hst of those who 
 held important offices from 1828 to the present time. 
 
 The list of names will recall to memory many 
 who were well known and stood high in the com- 
 munity, but are now almost forgotten. 
 
 From the records I learn that David Evans was 
 clerk of said meeting in 1828. Then followed in the 
 order given : Daniel Kinley, Samuel Silver, Jason 
 Evans, James M. Janney> David Evans, George Bar- 
 rett, David Evans. James M. Janncy, Jesse T. But- 
 terworth, James M. Janney, Jesse T. Butterworth, 
 Davis Furnas, Aaron B. Chandler, Clarkson Butter- 
 worth and Aaron B. Chandler. 
 
 The following list of Elders includes the names of 
 many valued friends : Amos Cook, James Hollings- 
 v/orth, Thomas Bispham, David Macy, Samuel Gause, 
 Mary Gause, Frederic Kinley, Moorman Butterv/ortli, 
 Elizabeth Satteruhwaite, Sarah Macy, Abigail Cleaver, 
 David Brown, Ruth Cook, Hannah Lukens, Rebecca 
 Strattan, Noah Haines, David Brown, Edward Hat- 
 tan, Rachel Hattan, Hannah L. Butterworth, James 
 M. Janney, Anna Haines, Eliza Pennington, Solomon 
 Gause, David Chandler, Mary Flinchman, Seth Fur- 
 nas, Elizabeth Burnett, Fanny Butterworth, J. Wood- 
 row Warner, Mahala Warner, Sarah Jane Chandler, 
 Jesse T. Butterworth, Elizabeth A. Davis, Lydia E. 
 Daniels, Zephaniah Underwood, J a b e z Thorpe, 
 
44 
 
 Stephen Burnet, Anna Kelly, Clarkson Cause, Mary 
 Cook, Clarkson Buttervvorth, Thomas L. Frame, Eliz- 
 abeth Frame, Elizabeth B. Moore, Elihu Underwood, 
 Rebecca Daniels, Franklin Packer, Elizabeth G. 
 Packer. 
 
 Overseers were appointed in order, beginning 
 with Noah Haines and followed by a long list of 
 names of members for that office. 
 
 Abram Cook and Margaret Kinley were the only 
 recorded ministers in 1828 and there have been ten 
 others in the Monthly Meeting laboring as they be- 
 lieved truth directed. 
 
 The above gives the working order in a general 
 way during the past seventy-five years. 
 
 I will now endeavor to give a more particular 
 description of the meeting as I have known it during 
 sixty-five years, as I have been a constant attender 
 during that time. My parents took me to meeting 
 regularly during my childhood. My personal recol- 
 lection goes back to about 1837. Then the gallery 
 seats were well filled on both sides of the aisle, the 
 men on one side and the v/omen on the other, and 
 during all that time — seventy-five years — meetings 
 have been held without omission twice a week, and I 
 have learned they were similarly held from 1803 to 
 1828, so that for one hundred years the members of 
 Miami Monthly meeting have met twice a week for 
 social worship. 
 
 The elder members were the O'Heals, Kellys, 
 Cooks, Causes, Browns, Evans, Kinleys, Whartons, 
 Mills, Satterthwaites, Brelsfords, Strahls, Haines, 
 Chapmans, Harveys, Wards, Chandlers and Barnetts. 
 
 As I remember those of sixty-five years ago they 
 were scrupulously exact in dress and language. 
 They claimed that the peculiar dress of that day was, 
 to say the least, a partial safeguard to those who w^ere 
 
45 
 
 thus attired ; that they would not indulge so freely 
 in questionable practices as if they were not known 
 by their dress and language to be Friends with the 
 reputation of being sober and orderly citizens. 
 
 Any departure in dress or address was cause for 
 concern and care and if the departure was persisted 
 in the overseers visited them. There was no com- 
 promising with misdeeds of any kind. 
 
 All marriages were to be solemnized according to 
 the order laid down in the discipline and if a Friend 
 •selected a companion who was not a member and 
 was married other than by consent of the meeting, 
 he must either acknowledge that he was sorry he had 
 violated the order or be disowned, and members were 
 also testified against for many other irregularities 
 that were considered innovations. It seems to us of 
 the present time a great loss to the society. In the 
 course of time the rigid enforcement of the Discipline 
 was somewhat abated and more leniency shown to 
 those who stepped a little aside from the strict ob- 
 servance of the letter. 
 
 As the years rolled on many of the worthies 
 passed into the great Beyond and some moved away 
 until the members of the meeting following 1828 are 
 all gone and many of their descendants, with the 
 spirit of adventure prevalent among them, have gone 
 to different parts and they may be found in almost 
 every state between the Atlantic and Pacific oceans. 
 
 Many have lost the zeal of their fathers and 
 have adopted the customs and manners of those with 
 whom they associate. They have not time, as they 
 express it, with all their modern conveniences and 
 comforts, to attend meeting and participate in re- 
 ligious work as their ancestors with all their hardships 
 and inconveniences did. 
 
 I have called the fathers worthies, because I do 
 
46 
 
 not believe I ever knew, and I doubt if there ever 
 was a greater number of persons associated together 
 who were more zealous for the right, and who said to 
 the world of mankind by their dress and language, 
 lives and customs, we are Friends. About 1865 this 
 meeting house, which vv^as built in 181 1, was re- 
 modeled and made more modern in appearance, and 
 at that time a First day school was established and 
 has continued without intermission, except about three 
 months during the winter of 1878, to the present time. 
 During the days of slavery the meeting was inter- 
 ested in the education and betterm.ent of the free 
 colored people and they also gave assistance in various 
 ways to the Indians. They still help maintain two 
 colored schools in the South and are doing what op- 
 portunity offers for the Indians. 
 
 , They have been laboring all these years in the 
 cause of temperance and reform and for peace and 
 arbitration in the place of war- and bloodshed. 
 
 But the zeal of the fathers does not seem to have 
 descended to the children in the fullness. Many have 
 become interested in other organizations, and have 
 thereby lost their allegiance to much that their fathers 
 labored for. 
 
 A pen picture of the older members as they sat in 
 meeting, if faithfully given, would be interesting and 
 you will parden me if I make the attempt. 
 
 My recollection when about ten years old w^as 
 of well filled galleries where the men all dressed in 
 the regular style adopted by Friends of that day, 
 with their broad-brimmed hats on their heads dur- 
 ing all the meeting hour, except when a minister arose 
 to speak he laid his hat aside until he had delivered 
 his discourse ; and the women with their uniform style 
 of bonnets and dress sat religiously quiet, except when 
 one of them was exercised in the ministry she always 
 
47 
 
 removed her bonnet. When any one appeared in 
 suppHcation the whole congregation arose and re- 
 mained standing, the men turning their backs to the 
 suppHant and removing their hats until the prayer was 
 ended. 
 
 The custom of rising in time of prayer was aban- 
 doned some twenty-five or thirty years ago. The 
 dress of the elderly Friends was very uniform and 
 as they sat in their usual places they certainly made 
 a very interesting sight. 
 
 In conversation they were equally particular. 
 One would never hear the expression, as we some- 
 times now hear it, we had a good meeting last Sabbath 
 or Sunday. It would be last First-day, or else some 
 one would feel a concern that our testimonies were 
 being compromised in regard to plainness of speech. 
 
 Later, Friends have taken a somewhat different 
 course believing more in the spirit than in the form. 
 Yet the query is pertinent, is fidelity to truth and duty 
 as zealously adhered to as it was by our forefathers. 
 
 My thoughts go back to the customs of those 
 early days. I remember when there were no buggies 
 for persons to ride in. The young men and w^omen 
 did not go buggy riding but they did go to meeting. 
 How did they get there? Most of them went on 
 horseback and some on foot. Well do I remember an 
 old Friend who went regularly to meeting on horse- 
 back till he was past ninety years of age. 
 
 Some of the elder ones had carriages, or what 
 they called carriages, no springs under the beds. We 
 of to-day would call them jolt wagons, but they al- 
 ways found their way to meeting at a time, too, 
 when the roads at certain seasons of the year were 
 well nigh impassible ; and they had a great deal of 
 heavy work to do at home clearing away the forest 
 with no labor saving machines as we have now. 
 
48 
 
 One of the customs of those early days among 
 the Friends if they had hired help was, when meeting 
 day came in the middle of the week for all hands to 
 quit work, saddle their horses and all go to meeting 
 together. No time lost by the hired help. 
 
 There were hitching racks erected all over the lot 
 where and above where the sheds are located at this 
 time and I have seen hundreds of horses hitched to 
 them on quarterly meeting days. Couples would come 
 riding together each on a horse, and sometimes two 
 on one horse. I have seen twenty or thirty couple 
 in procession, all enjoying themselves. 
 
 If perchance one young lady rode to meeting 
 alone it was the custom for some of the young men 
 present to take her horse and hitch it, and after 
 meeting he would bring it to the mounting place, 
 and generally his own also, and after seeing her 
 properly seated in the saddle he would accompany 
 her home, merely for company you know. In my 
 vounsrer days the bovs from five to fifteen vears of 
 age and sometimes older went to meeting in the sum- 
 mer time clad in homespun linen and barefoot, and 
 what of them. Changing the words of Burns a very 
 little we may say that 
 
 "Burdly chiels and clever hizzies 
 Were reared in such a way as this is." 
 
 Looking back over a period of sixty-five years 
 and noting the changes in everything, but more es- 
 pecially in the members of Miami Monthly Meeting 
 the query arises, are we of to-day with all the ad- 
 vantages of the present time, doing our work in a 
 spiritual way better than did those of the primitive 
 days and customs. 
 
" WHAT QUAKERISM HAS DONE FOR THE 
 RECOGNITION OF WOMEN/' 
 
 MARY BATTIN BOONE, RICHMOND, IND. 
 
 [Read by George R. Thorpe.] 
 
 The history of women entered a new era with 
 the rise of the Society of Friends, for they formed 
 for themselves that which no other body of women 
 had, — a pubHc character. 
 
 From earHest ages women had been held in low 
 esteem, various reasons being assigned for placing 
 them on a plane inferior to men. 
 
 Three events in the history of Europe added im- 
 portance to womankind, and paved the way for the 
 recognition of their social, intellectual and business 
 equality: The introduction of Chivalry made their 
 physical welfare the care of men ; weakness must be 
 protected, and honor and humanity vv-ere character- 
 istics of this institution. With the Revival of Learn- 
 ing came recognition of their m.ental abilities, and 
 greater educational advantages were gradually per- 
 mitted. Most important, was the introduction of 
 Christian religion ; ''since all were equally account- 
 able for their own actions, and God v/as no respecter 
 of persons, so all, whether men or women, were of 
 equal importance in his sight." By the abolition of 
 polygamy women became the companions instead of 
 the slaves of men. 
 
 Though Christianity did mtrch for the elevation 
 of women, it remained for the Friends as a religious 
 body "to insist upon that full practical treatment and 
 
60 
 
 estimation of them which ought to take place wherever 
 Christianity is professed." 
 
 It was beheved that the women of the Society 
 had adequate capacities, and were capable of great 
 usefulness, especially in the oversight of their own 
 sex, therefore they were given a share in the ad- 
 ministration of almost all the offices. One historian 
 says : ''No Church since the days of the Apostles 
 has allowed them such great freedom in the Gospel, 
 as has been allowed by Friends. Under their system 
 all are equal, and Quaker women have repaid this 
 greater liberty with an unsurpassed zeal and devotion." 
 
 George Fox wrote in his Journal : ''God saw a 
 service for the assemblies of women in the time of 
 the law, about those things that appertained to His 
 worship, and service, and to the holy things of his 
 tabernacle ; and so they in his Spirit see now their 
 service in the gospel ; many things in these meetings 
 being more proper for the women than the men, and 
 they in the power and wisdom of God may inform the 
 men of such things as are not proper for them. For 
 in the time of the law the women were to offer as well 
 as the men; so in the time of the gospel much more 
 are they to offer their spiritual sacrifices ; for they are 
 all called, both men and women, and all things that 
 they do are to be done in the power of God." 
 
 When in 1666 George Fox was released after 
 three years* imprisonment, he found the Society had 
 greatly increased in numbers, and was in need of a 
 closer organization ; quarterly meetings had been es- 
 tablished, and at least two Yearly Meetings, or Gen- 
 eral Assemblies held ; the first Yearly Meeting was. 
 for religious purposes, the second one for business, 
 and was attended by men only. From county to 
 county George Fox traveled "setting up" monthly 
 meetings for men and women "to take care of God's 
 
51 
 
 glory, and to admonish and exhort such as walkeii 
 disorderly or carelessly and not according to truth.'* 
 In 1673 and again in '"jy reference is made in Fox's 
 Journal to the opposition to Women's meetings;. 
 women preachers were tolerated, since no man could 
 tell through what channel the Lord might speak, and 
 there was Scriptural precedence, but these dissenters 
 denied any precedence for women's meetings; the- 
 earnest convictions of their leader finally prevailed^ 
 and when the Society became fully organized, women^. 
 the same as men, held Monthly and Quarterly meet- 
 ings for the transaction of business, and were ap- 
 pointed elders and overseers ; they were not, however, 
 appointed as correspondents, arbitrators, legislators, 
 or on committees of appeal. 
 
 Wherever the Spirit led, they followed, thougli 
 they suffered privations, imprisonment, severe punish- 
 ment and even death. 
 
 Mary Fisher went alone from England to Ad- 
 rianople to deliver a message to Sultan Mohammed^, 
 refused his offer of an escort and returned in safety.. 
 Anne Whitehead walked two hundred miles to the 
 prison where George Fox and others were confined 
 that she might minister to their Vv^ants.' Rebecca 
 Travers was another important m.inister, and one of 
 the first appointed by the Society to care for the poor 
 and afiiicted. 
 
 The picture of ignorant, wretched women, with- 
 out care for the present or hope for the future is called 
 to mind by the name of Elizabeth Fry, through whose 
 influence prison reform.ation was instituted. We need- 
 not repeat the story of Mary Dyar the only woman 
 who suffered martyrdom in the United States. The 
 number of women ministers was not large, but m.any 
 more went about visiting the sick, and imprisoned,. 
 
518 
 
 distributing Friends' books and watching over the 
 women of the congregation. 
 
 ''The execution of these public offices could not 
 but have an important influence on their minds. It 
 imparted to them a considerable knowledge of human 
 nature. It produced in them thought, foresight and 
 judgment. It created in them a care and concern 
 for the distressed. It elevated their ideas. It raised 
 in them a sense of their own dignity and importance 
 as human beings, which sets them above everything 
 tliat is little and trifling, and above all idle parade 
 and show. 
 
 "Their pursuits are rational, useful and digni- 
 fied ; and they may be said in general to exhibit 
 a model for the employment of time worthy of the 
 c'laracter they profess." 
 
 So wrote Thomas Clarkson nearly a century ago. 
 
 If a review of the past have no other effect, may it 
 lead us to pause and consider whether we of the 
 present generation are following that high ideal of 
 character which was formed by our Quaker ancestors, 
 v.'io suffered and died for the principles which we 
 now enjoy in peace and harmony. 
 
 " QUAKERISM AND SLAVERY.^ 
 
 MAY PEMBERTON, WEST MILTON, OHIO. 
 
 (This paper was not submitted for pubh'cation.). 
 
" QUAKERISM AND THE ORDINANCES." 
 
 DR. ROBERT E. PRETLOW, WILMINGTON, OHIO. 
 
 Quakerism was an insurrection against the bond- 
 age of externals. It was a revolution turning men's 
 hearts from systems back to sources.. It had in it 
 fhe germs of the highest democracy. It proclaimed 
 the equality of all men before God; and so did away 
 with the special privileges of kingcraft and hierarchy. 
 It leveled. But it did not drag down the king nor 
 degrade the priest. It leveled by elevating men up to 
 the level of kingship and priesthood — the high level 
 where men may walk erect in the glad consciousness 
 that they are the sons of God. 
 
 This elevation and emancipation of the individual 
 has had many marked effects upon conduct in civil and 
 religious life, but scarcely one which is more remarked 
 upon, and for which the Quaker is oftener called upon 
 to give his .reasons than his attitude toward the so- 
 called ordinances. 
 
 The ritualist points out to him that ever since 
 Christ was baptised of John in Jordan water baptism 
 has been practiced. The Quaker yields the point and 
 further' admits that it had been in vogue as a part of 
 fhe Jewish ritual for fourteen centuries before John. 
 The ritualist insists that the breaking of bread and 
 passing of the cup has continued since that supper in 
 the upper chamber. The Quaker grants his conten- 
 tion and follows its antiquity back to tlie early de- 
 velopment of the passover supper. 
 
 But the early Quaker had the uncomfortable habit 
 of asking himself and other people serious questions. 
 
54 
 
 He had no more reverence for mere tradition than had 
 liis Master, the Man of Gahlee. (Would his modern 
 child were so). It was not enough for him that a 
 thing existed. Ought it to exist? On what was it 
 .-fcased? What was its purpose? What its effect? 
 
 Rome had already broken down under the weight 
 
 ^oi its own ritualism. The Reformation under 
 
 Luther, and Zwingli, and Calvin had come. They" 
 
 had left the Romish church and most of the mass of 
 
 ritual which it had preserved and created. But, like 
 
 Rachel fleeing from the house of Laban, they brought 
 
 ■with them in their exodus, some of the gods of the 
 
 'Old order. They still insist on the priestly office, to- 
 
 :;;g-ether with water baptism and the sacramental supper 
 
 administered by priestly hands. 
 
 The fundamental Quaker doctrine of the priest- 
 hood of all believers made necessary a thorough re- 
 -examination of the grounds on which ordinances 
 rested. Is the contention of the ritualist sound that 
 tliey rest on commands of Christ? The Protestant 
 churches are poor in ordinances as compared with 
 Rome. But one beside water baptism and the supper 
 has found foothold (and that but slight) among them 
 — i. e. the custom of ceremonial foot washing. 
 
 A moment's consideration may be given this, chiefly 
 for the light it may throw upon the others. (Jno. 
 .XIII. 12-15). "So when he had washed their 
 feet, and taken his garments and sat down again, he 
 said unto them, know ye what I have done unto you? 
 Ye call me Teacher, and Lord, and ye say well ; for 
 'SO I am. If I then, the Lord and the Teacher have 
 washed your feet ye also ought to w^sh one another's 
 feet. For I have given you an example that ye also 
 should do as I have done to you." Nothing could 
 iseem clearer or more mandatory if mere form has any 
 ;place in Christianity. Yet with the exception of a 
 
55 
 
 few insignificant denominations the whole Christian 
 world agrees with the Quaker interpretation that it is 
 not the specific act, but the spirit manifested that 
 is mandatory. Not so great weight of scriptural au- 
 thority, and that from Christ himself, can be cited for 
 any other observance ; yet none of the great historic 
 churches incorporate it into their systems. 
 
 Why should it not have equal place with baptism 
 and the supper? First. It was not a custom in gen- 
 eral use at the time of Christ and did not have the 
 v/eight of tradition behind it to give it sanction. Sec- 
 ond. In its tendency it was thoroughly democratic, 
 and did not lend itself to the designs of a ruling 
 priestly class to perpetuate their power. We can only 
 remark in passing that sacred mysteries have always 
 been the most potent means, in the hands of the priest- 
 hood, of holding the masses under control. This ex- 
 plains much of dogma and of history. 
 
 Surely, if ordinances in the hands of a man are to 
 determine the fact or character of our spiritual life the 
 authority for those ordinances should be unassailable. 
 If they are to be obligatory on the Christian church it 
 must be shown that they are definitely comm9,nded by 
 Christ, or that they have in themselves a saving moral 
 quality. 
 
 Are they commanded? What does Jesus say 
 about -baptism? (Mark 10:38-40) — Are ye able to 
 drink of the cup that I drink? or to be baptised with 
 the baptism that I am baptised with? * * And 
 Jesus said unto them the cup that I drink ye shall 
 drink, and with the baptism that I am baptized withal 
 shall ye be baptized." This was long after the baptism 
 of John and yet it is spoken of as existing and future. 
 (Mark 16-16) — "He that believeth and is baptized 
 shall be saved, but he that believeth not shall be con- 
 demned." (Matt 28-19) "Go ye therefore and 
 
6^ 
 
 make (iisciples of all the nations, baptizing them into 
 the name of the Father, and the Son and the Holy 
 Spirit.'' (Acts 1-5) 'Tor John indeed baptized with 
 water but ye shall be baptized in the Holy Spirit not 
 many days hence." (Acts 11-16) Peter quotes above. 
 Three of these cannot refer to water as Christ's bap- 
 tism, and in the other two it need not Christ never 
 used the word baptism where it must imply water, 
 nowhere save in Matt. 28-19 and Mark 16-16 where 
 it could by any possibility mean water, and nowhere 
 where a spiritual interpretation is not the most obvious 
 and natural. 
 
 John Baptist contrasted his baptism with that of 
 Christ. (Matt. 3-1 1) "I indeed baptize you in water 
 unto repentance, but he that cometh after me is 
 mightier than I, whose shoes I am not worthy to 
 bear; he shall baptize you in the Holy Spirit and in 
 fire." So important is this contrast that all four of 
 the gospels record it. 
 
 According to scriptural authority, Christian bap- 
 tism is not material but spiritual. This baptism of 
 the Spirit, as the Quaker understands it, is not so 
 much an act as a state. It is in the present tense. 
 When Jesus speaks of the essentials 'of salvation it is 
 in the present tense. He that believeth and is bap- 
 tized shall be saved. Not he that has confessed and 
 has been baptized. So also Peter speaking of the 
 true baptism (not the putting away of the filth of the 
 flesh) says that it doth now save us. The baptism 
 then is continuous and progressive. There is no 
 spiritual life save as under the baptism of the Spirit 
 our lives are hid with Christ in God. Because we are 
 baptized into the name of Christ we have our justifi- 
 cation. Because we abide in Him and the baptismal 
 power of the Spirit continues to work in us we have 
 our sanctification. Because through belief and bap- 
 
57. 
 
 tism there has been born in us the new life, which is 
 none other than the Hfe of Christ in the soul, we grow 
 in grace and bring forth first the blade, then the ear, 
 then the full corn in the ear. And all this not be- 
 cause we have been baptized, but because we are bap- 
 tized. 
 
 So the Quaker, because he finds his sufficiency in 
 the immediately imparted spiritual reality, and be- 
 cause he finds no scriptural warrants for the contin- 
 uance of the rite discards the ordinance of baptism. 
 
 Is there any better foundation for the ceremonial 
 observance of the supper? There are five narratives 
 of the last supper of Jesus with his disciples. Each of 
 the four evangelists records it; as does also Paul in 
 I. Cor. XL, ^.latthew, Mark and John give absolutely 
 no hint of any injunction for a continued observance. 
 The last two clauses of Luke XXIL-19 and all of 
 verse 20 are in the practically agreed view of scholars 
 a later interpolation. The accounts of Matthew and 
 Mark read rather like a valedictory than an introduc- 
 tion. So every vestige of command fades from the 
 gospels, and the sole authority left is the passage from 
 Paul. Even this seems to be permissive and tempor- 
 ary as to observance rather than mandatory and per- 
 manent. This view is still further emphasized by the 
 fact that John who wrote after the fall of Jerusalem is 
 utterly silent as to the ceremonial features of the feast. 
 
 Much light is thrown upon the subject, however, 
 both by a study of Paul, and by the words of Jesus 
 himself. 
 
 One of the two pre-eminent ideas in all Paul's 
 teachings is that of fcllozvship ; fellowship with Christ, 
 and with each other in His spirit. The word ''fellow- 
 ship" is used more by Paul than in all the rest of the 
 Bible. His vv-ritings overflow with the idea. A sin 
 against fellowship is, in his eyes, a cardinal sin. In 
 
58 
 
 the liQ-ht of this fact let us examine the occasion of his 
 writing on the subject of the supper. The simple fel- 
 lowship meal Vvhich had been the spontaneous expres- 
 sion of brotherhood in the early church had degener- 
 ated at Corinth into a riot of individualism. Gluttony 
 and want were side by side. Each partook before 
 others of his own supply, regardless of his brother's 
 want, in flagrant violation of the spirit of fellowship. 
 Here is v/hat Paul denounces : "He that eateth and 
 drinketh eateth and drinketh judgment to himself if 
 he discern not the body." But what is the body ? Again 
 let Paul answer, "We are one bread, qne body." Paul 
 was evidently not concerned about the sanctity of a 
 ritual, nor the lack of reverence for the elements of the 
 eucharist, hut about the existence within the church of 
 cliques, and clans, and parties, and selfishness that 
 nilitates against fellowship. 
 
 It is one of the ironies of history that this effort 
 of the great anti-ritualistic apostle to put a check to 
 disorderly and unbecoming conduct should be made 
 the sole foundation for the greatest mystery ceremonial 
 of all the ordinances of the historic church. 
 
 But the words of Christ are clearer still on that 
 occasion at Capernaum when His disciples were per- 
 plexed over His statement, "Except ye eat the flesh of 
 the Son of Man and drink His blood, ye have no life 
 in you." He removed all possible reference to rite or 
 cerem.onial. "Doth this cause you to stumble? It is 
 the Spirit that giveth life; the flesh profiteth nothing; 
 the words that I have spoken to you are spirit and are 
 life." 
 
 By the words of Christ himself we are shut up to 
 a spiritual interpretation. The material and the ritual- 
 istic are excluded. Quakerism then reverts to the phi- 
 losophy of Jesus and of Paul and sees in Love the life- 
 
59 
 
 giving blood of her Lord, and in FcIIozi'ship His Spirit 
 embodied. 
 
 But why, accepting this high spiritual interpreta- 
 tion, and granting that these rites have no sufficient 
 warrant in Scripture, should we not with others retain 
 them as time-honored customs? Because they not 
 only lack Scriptural warrant, but are at variance with 
 the whole Quaker philosophy. Paul had to face the 
 same problem among the churches of Galatia, and in 
 the vehemence of his conviction wrote: "If ye receive 
 circumcision, Christ will profit you nothing. Yea, I 
 testify to every man that receiveth circumcision that 
 he is a debtor to do the whole law. Ye are severed 
 from Christ ye who would be justified by the law. Ye 
 are fallen from grace. For we through the Spirit by 
 faith wait for the hope of righteousness. For in Christ 
 neither circumcision availeth anything, nor uncircum- 
 cision, but faith working through love." The v/hole 
 question of ritual was here involved. The Christian 
 religion is a religion of moral and spiritual power. 
 There is no moral or spiritual quality in ritual. De- 
 pendence upon that which has no moral quality severs 
 from Christ. It not only fails to save, but in so far as 
 emphasis is laid upon it, it actually erects a barrier 
 against the powers of salvation. 
 
 Quakerism protests against the ordinances, not 
 that in themselves they are imm.oral or irrelis^ious, but 
 that they are unmoral and unreligious. The teach- 
 ing of a rite tends to content the mind with the outward 
 observance, and obscure from the hungering and thirst- 
 ing soul the boundless wealth of the spiritual experi- 
 ence. But Quakerism v/as not and is not a mere nega- 
 tion. It is a bold and unequivocal proclamation of the 
 spiritual kingdom of God, unencum.bered and unob- 
 scured by the outworn ceremonies of dead systems. 
 
 In the entire disuse of ordinances Fox and his fel- 
 
60 
 
 low-workers completed the work begun by Luther and 
 his coadjutors ; and made the longest forward step in 
 the rehgious history of Christendom. They exhibited 
 the nearest approach to a realisation of the philosophy 
 of Jesus Christ which nineteen centuries have seen. 
 
 That we have sometimes sought to form a ritual 
 of our own, and taught as religion the cut of the coat, 
 the style of the bonnet, the use of certain grammatical, 
 or ungrammatical forms, and abstinence from the joy- 
 ous expression of our souls in song, but illustrates the 
 constant tendency of humanity to content itself on 
 lower planes, and make to itself Gods on its own levels. 
 
 The Quaker philosophy which freed us from the 
 traditionalism of ordinances will doubtless also be able 
 to free us from our own traditionalism and set us before 
 the world as a church which knows no other religion 
 than obedience to the Spirit of God. 
 
"THE INFLUENCE OF FRIENDS ON THE 
 TEMPERANCE REFORM." 
 
 ESTHER PUGH, SELMA, OHIO. 
 
 In the very brief time allotted to me, in stating 
 the growth of this work among Friends I almost ex- 
 clusively confine myself to data obtained from the 
 records of Philadelphia Yearly Meeting, for two 
 reasons: I was able to obtain thCvSe, and the develop- 
 ment in that Yearly Meeting was typical. 
 
 The echo of the footsteps of the first generation 
 of Friends — the truly "early" Friends — had scarcely 
 died av/ay, the first valiant evangehsts had scarcely 
 ceased their labors when a Chinese wall was built about 
 the church of their organization. The earnest mission- 
 ary spirit was turned to quiescence, the demarkation 
 between them and the world's people w^as so sharply 
 drawn that they did not mingle with the world. Whilst 
 thus keeping their skirts clean, they could make no 
 inroads with the reforms and innovations of which 
 the need was palpable and which they were competent 
 to start and foster. Hence it is that my subject is well 
 stated, the Influence of Friends. Influence is an in- 
 determinate elusive quantity, generally the' action of 
 greater or less causes for a length of time. It is woven 
 slow- ly .. of many tiny strands, as enlightenment and 
 conviction grow but there is never a loss. 
 
 As Friends could not join with the methods of 
 others they carried great questions simply among them- 
 selves. 
 
 Principles of human right and duty were discov- 
 ered and applied in their ov/n membership. They 
 
62 
 
 cleared themselves of slavery, but little effort w^as given 
 to those outside, except by example. Yet the utter- 
 ances of Woolman and Eenezet, the apostles of anti- 
 slavery, show they had strong sentiment on the Tem- 
 perance question and had not the wrong of holding 
 fellow beings in bondage weighed so heavily upon the 
 church of that date, the needs of work in this direction 
 must have been pressed. But as its importance in- 
 creased came the work that there will be no reproach 
 among themselves. It is interesting to note that the 
 first efforts were just about at the point of the U. S. 
 government at control now, to advise against and pro- 
 hibit the sale among Indians. In 1687 a committee was 
 appointed to visit and advise an eminent minister who 
 was a merchant, to caution him against selling rum 
 to Indians or to Indian traders and the concern was 
 carried to the Yearly Meeting, and the following min- 
 utes made there 1687, 6th mo. " The practice of sell- 
 ing rum or other strong liquors, to the Indians cither 
 directly or indirectly, or exchanging rum or other 
 stfong liquors for any goods or merchandise with 
 them., considering the abuse they make of it is a thing 
 contrary -to the mind of the Lord, and a great grief 
 and burden to his people and a great reflection and dis- 
 honor to the truth, so . far as any professing it are 
 concerned ; and for the more effectual preventing this 
 evil practice as aforesaid, we advise that this, our tes- 
 timony, be entered in every Monthly Meeting book, 
 and every Friend belonging to said meeting subscribe 
 to the same," the first pledge of which I have been 
 able to obtain trace, since the days of the Rechabites. 
 There is one Monthly Meeting which has the record 
 at that date, signed by forty-nine members. 
 
 Year after year the Yearly Meetings " advised " 
 that none accustom themselves to vain and idle com- 
 pany, sipping and tippling of drams and strong drink 
 
03 
 
 in Inns or elsewhere. For though such as use the evil 
 practice, may not suddenly be so far prevailed upon as 
 to be drunk to the greatest degree, yet they often in- 
 flame themselves thereby, so as to become like ground 
 fitted for the greatest transgressions. And some that 
 have had the example of virtuous parents have, from 
 such beginnings in corners, arrived to a shameless ex- 
 cess, to the ruin of themselves and their wives and 
 families, and to the scandal of the holy name whereby 
 they have been called." 1706. 
 
 In 1 72 1 is a most remarkable minute, being far 
 ahead of the times in its scientific aspect. 
 
 " It becomes the concern of this meeting to advise 
 and caution all of our profession carefully to watch 
 against this evil, when it begins to prevail among them 
 in a general manner, or more particularly at occa- 
 sional times, of taking it, the. frequent use whereof, 
 especially drams, being a dangerous inlet, the repeti- 
 tion and increase of them insensibly stealing on the 
 unwary, by wantonness in the young and the false and 
 deceitful heat it seems to supply the aged with ; so that 
 by long habit, when the true warmth of nature be- 
 comes thereby weakened and supplanted, the stomach 
 seems to crave strong spirits even to supply what they 
 have destroyed." In 1736 the advice was very pointed 
 on giving spirits to children and year by year the utter- 
 ances grew in intelligence and strength and comprehen- 
 siveness. The subject of giving " drams " at vendues 
 was strongly spoken against and followed up till there 
 was a state law passed forbidding the use on such oc- 
 casions. All through the i8th century the queries 
 grew more pointed, never, however, reaching total ab- 
 stinence, perhaps all walked as fast as they could. The 
 minute of 1777 was a decided gain, a point from which 
 to reckon, " This meeting is engaged to exhort and 
 admonish Friends to use great caution in that of dis- 
 
tilling or ehcoufag!ng distillation or using distilled 
 liquors of any kind and in regard to the practice of de- 
 stroying grain by distilling spirits oiit of it, it is the 
 sense and judgment of this meeting, that practice 
 ought to be wholly discouraged and disused amorrg 
 Friends and that Friends ought not to sell their grain 
 for that purpose nor to use or to partake of liquors 
 made out of grain. Corisidering the difficulty and the 
 snares, both to our young people and to others, which 
 are attendant on that of keeping houses of public en- 
 tertainment, beer houses and dram shops, whereby the 
 reputation of Truth has -greatly suffered and in some 
 places the children and families of persons concerned 
 herein, have been brought into disgrace and loss, both 
 spiritually and temporally, it is tire united sense and 
 judgment of this m-eeting that Friends ought not to 
 give way to the desire of outward gain arising from 
 such employnients, but keep themselves clear thereof 
 by attending to the pointings of pure wisdom." But 
 the matter had reached the point of "moderation" in 
 medicinal use, which was a long goal. 
 
 In 1/88 dealing in liquors was made a disown- 
 able offepse in New England Yearly Meeting. In 
 2788 the minute of 1777 iii Philadelphia was endorsed 
 and recommended. In 1794 these advices of 1777 
 and . 1 788 \yere very ernphaticcilly reiterated, with 
 penalty affixed .fbr neglecting the provisions thereof, 
 "that they should not be employed in the service of 
 the Church, nor shoiild- their contributions be received 
 for its service.''. Thus the new century began far 
 in advance of the i8th and its utterances give no 
 quarter to rhoderatiou and all that ilk and the church 
 was really cleared and we know how dereliction would 
 shock us now. And ah aggressive spirit develofjed,. 
 A little later it was a friend in Ireland, William Mar- 
 tin, who urge4 upon Father Matthew to take up the 
 
M 
 
 i 
 
 m 
 
 H 
 
 W 
 
 
 M 
 
65 
 
 cause of total abstinence. "Oh, Theobald Matthew, if 
 thou would but take the cause in hand," he begged 
 again and again, till heart and conscience were taken 
 and thus the man was captured. He held solemn vig^l 
 and laid the case before the Lord till he was con- 
 vinced of his call and then he led the Roman Cath- 
 olic total abstinence movement. The estimate is that 
 5,000,000 signed the pledge under his ministration. 
 In the first month in Ireland there were 200,000 
 signers. 
 
 It was a Friend, Joel Stratton, who first moved 
 John B. Gough and who staid by till he was estab- 
 lished. In the campaign in Kansas David Tatum was 
 a host as a leader. In 1880 Elias Jessup polled 30,000 
 votes for Governor of Iowa, thus forcing prohibition 
 to the front so that in 1882 the prohibitory amendment 
 was carried by a majority of 27,000, 
 
 When that remarkable, that most distinctly divine 
 call came for women to arouse to the help of the 
 Lord against the mighty, the Quaker women recog- 
 nized it and volunteered for the war. Everything of 
 tradition, of education, of time-honored beliefs of the 
 application of the old doctrine of the direct call of the 
 spirit reached U3 and we realized our part. Friends have 
 been of the steadiest and most persistent workers in the 
 W. C. T. U. and the brethren have been true brothers- 
 in-law. Nineteen of our membership have been State 
 W. C. T. U. Presidents, many of these for a long series 
 of years, and many others prominent in the organiza- 
 tion, not now in membership with us»had received their 
 training in the Quaker church. And this proportion is 
 very large when we consider our small number. 
 Friends have been valued and valuable workers in 
 the W. C. T. U. in every position in which they have 
 been placed. For the last eight years a Friend has 
 been President of the National Temperance Society; 
 
66 
 
 for many years a Friend, Aaron Powell, wrought val- 
 iantly with that Society with tongue and pen. 
 
 And to us, the smallest of the tribes of Israel, 
 has been committed the calling of an Interdenomi- 
 national Conference of religious bodies to consider this 
 tremendous question, and this call is meeting with 
 ready sympathy and thus will be another great effort 
 to drive the drink traffic from the land. 
 
 But I must retrace a little in the list of heroes. 
 In 1/74 Anthony Benezet wrote a pamphlet, antedat- 
 ing Dr. Rush by eleven years, of which the title was, 
 "The Mighty Destroyer Displayed in some account of 
 the dreadful Havoc made by the mistaken use as well 
 as the Abuse of Distilled Spirituous Liquors." Nor 
 must Vv^e forget the Quaker ancestry and the Quaker 
 training of Dr. Rush and Neal Dow, One of the 
 great examples of influence was when Dr. Rush put 
 forth his tract in 1785, the first real effort made to 
 bring the question of temperance to the front, it pro- 
 duced a most tremendous effect, so much so that 
 1785 is the date from which this reform counts. 
 
BIOGRAPHICAL SKETCH OF JOEL WRIGHT. 
 
 JESSE WRIGHT, SPRINGBORO, OHIO. 
 
 In the preparation of this brief biographical sketcli 
 of Joel Wright, I have devoted but little space to his 
 intimate private life, confining myself mainly to his 
 connection with, and his services in behalf of the So- 
 ciety of Friends, and I have kept in mind the fact that- 
 this occasion is not a family reunion, and so have 
 omitted a genealogy of the Wright family, making 
 only brief m.ention of Joel Wright's parents, John and 
 Elizabeth Wright, and a bare reference to his (Joel's) 
 immediate family, his wife and children. 
 
 In the spirit of Cromvv^ell's injunction to the 
 artist who was painting his portrait, I have endeav- 
 ored to avoid everything that might seem like 
 panegyric, leaving the character of the man to be in- 
 ferred from such incidents of his life as are here re- 
 corded. 
 
 Joel Wright was born sixth miOnth, 1750, in !vlen- 
 al'iin township, York, now Adams, county, Pennsyl- 
 vania. His father, John V/right, and Elizabeth his 
 v/ife, emigrated from Castleshane, County Monaghan, 
 Ireland, to Pennsylvania, sometime during the three 
 years from 1737 to 1740. 
 
 Of John Wright, the records tell us nothing espe- 
 cially noteworthy, though there is evidence tliat he did-, 
 not come over in the same ship with William Penn. 
 Some of his descendants of the present generation lay 
 much stress on the fact that lie vvas not born in Cork 
 or Tipperary, but that his family belonged to a colony 
 of Friends that emigrated from. England to the north 
 of Ireland about the close of the seventeenth century. 
 
68 
 
 We may put it this way, John Wright was of good 
 ^ old English stock, somewhat modified by Irish environ- 
 ment. Joel Wright was the youngest of ten children, 
 five born in Ireland and five in America. 
 
 That he made the most of the limited facilities 
 -for obtaining a good education that were accessable 
 to him is evidenced by the fact that he taught school 
 for many years and was considered so competent as 
 a surveyor, or, civil engineer as we say now, that he 
 was commissioned by the state government of Ohio to 
 survey and plat the Capital at Columbus. In the year 
 1798 a committee consisting of Evan Thomas, George 
 Ellicott, Joel Wright and Rees Cadwallader was ap- 
 pointed by Baltimore Yearly Meeting to visit the Wy- 
 andott Indians at Upper Sandusky in what is now 
 Wyandott county, Ohio, to confer with them as to 
 the best means to be employed by the Society of 
 Friends for the benefit of those Indians. 
 
 Gerard Brooke, Andrew Ellicott, Jr., and Philip 
 E. Thomas, by consent of the committee, accompanied 
 them on the trip. Joel Wright kept a diary of their 
 journey from Pipe Creek, Maryland, to Upper San- 
 dusky. Soon after they started on the return trip 
 he was taken sick and the homeward journey was 
 much retarded by his illness. The incidents of the 
 trip are taken partly from the diary kept by him (now 
 in possession of one of his descendants) and partly 
 from an account of the journey written by one of the 
 Friends that accompanied the committee and whicR 
 will be found in Friends Miscellany for tentE month, 
 
 1835. 
 
 On the ninth of fifth month, 1799, the party started 
 
 from Pipe Creek, Maryland, on horseback, on the 
 journey, a large portion of which was through an un- 
 broken wilderness. Rees Cadwallader was not with 
 them at the start, but joined them later. 
 
69 
 
 Nothing- of special interest is noted until their 
 arrival on the eighteenth at Georgetown on the east 
 bank of the Ohio river. On the twentieth they crossed 
 over and for six or seven days made slow progress, 
 the streams, small tributaries of the Ohio and the- 
 Muskingum, were so much swollen by the heavy rains 
 that they could not be forded, so they felled trees in 
 such a way as to make footbridges and made their 
 horses swim over. As Joel Wright's diary relates, 
 "We felled the trees with our tomahawk." Tomahawk 
 is written plainly in the singular number. 
 
 On the evening of the twenty-sixth they camped 
 on the banks of the Tuscarawas and the next morn- 
 ing two Indians came over from the Aloravian Mission 
 called Goshen and took the party and their baggage 
 across in a canoe. 
 
 The Moravian Indians and their pastor, Seizber- 
 ger, treated them with much civility. Up to this point 
 Joel Wright had no doubt been a competent guide,- 
 but before venturing farther they employed an Indian 
 guide, Joseph White-eyes, to pilot them from Goshen 
 cO Upper Sandusky. With an Indian added to the 
 party we may be very sure that there was a corre- 
 sponding increase in the number of tomahawks. 
 
 About noon of the twenty-ninth they reached 
 Killbuck creek and found a very deep and strong cur- 
 rent. In less than three hours White-eyes had a bark 
 canoe ready to carry them over. On the thirty-first 
 they came to an Indian path leading from Pittsburg 
 to Upper Sandusky. They encamped for the night 
 near the home of a French Canadian v/ho had an In- 
 dian wife and kept some goods to trade with the 
 Indians. 
 
 On the third of sixth month they reached the 
 Sandusky river, the banks of which they followed ten. 
 or twelve miles, to Upper Sandusky, the end of their 
 
70 
 
 long journey. Here they found that circumstances 
 were not very favorable to their mission. Chief Tarhie 
 was very drunk on the day of their arrival and "many 
 of the Indians" — to quote the diary — "had been, for a 
 considerable time, intoxicated with strong drink." But 
 by the morning of the fourth many of them had sobered 
 off, and Chief Tarhie v/as in a condition to receive 
 them, which he did in a friendly manner, and imme- 
 diately sum.moned a council of the chiefs to hear v/hat 
 the Friends had to say. He vv^as greatly pleased when 
 he learned the object of their visit, but the grand 
 council, which the committee had traveled so far to 
 attend, did not meet for two weeks and Chief Tarhie 
 was not authorized to make any definite arrangem.ents 
 previous to tliat time. The Friends decided that as 
 their stock of provisions v/as running low and the 
 Indians had very little to spare, it would not be pru- 
 dent for them to v/ait until the meeting of the grand 
 council. So about four o'clock on the afternoon of 
 the fourth they started on the return journey. 
 
 The hardships to which they had been exposed, 
 together v/ith bad water and an insufficient supply of 
 food had reduced them all to an emaciated condition 
 and Joel Wright v/as quite ill. They concluded to re- 
 turn by a different route, aim.ing to reach some of the 
 settlements that had recently been made on the Scioto. 
 On the evening of the seventh they reached Franklin- 
 ton on tlie banks of the Scioto, where an infant colony 
 was building houses, none as yet were enclosed, but 
 the party was received v/ith great kindness and sup- 
 plied with such provisions as they needed. They re- 
 mained here a fevv^ days to rest and recruit. Joel 
 Wrip-ht beine^ too sick to travel on horseback, a canoe 
 was hired and he and the writer of the journal from 
 which this account of the return journey is taken, 
 descended the Scioto to Chillicothe, where they arrived 
 
71 
 
 on the night of the tenth. Here they remained until the 
 fourteenth, then started by the nearest practicable 
 route across Southeastern Ohio to Wheeling, which 
 they reached on the twentieth. From that point to 
 their homes in Pennsylvania and Maryland, the jour- 
 ney seems to have been an uneventful one. It is diffi- 
 cult for us in these days of vestibuled limited trains 
 to appreciate the hardships and exposure incident to a 
 journey of tv/elve hundred miles on horseback, of 
 which at least three hundred miles was through an 
 unbroken v/ilderness, inhabited by savages and wild 
 beasts. 
 
 Excepting Friends, people at that time, more gen- 
 erally than to-day, accepted the idea that **A good In- 
 dian is a dead Indian,'' and there were no doubt many, 
 even among Friends, v/ho raised the question whether 
 any amount of good likely to be accomplished by a 
 miission like this could justify the sacrifice. We may 
 "be sure tliese Friends had no misgivings, and in that 
 they had their reward. 
 
 In the capacity of surveyor, Joel Wright made 
 several trips across the Allegheny mountains about the 
 close of the eighteenth century, surveying large tracts 
 of land in the valleys of the Muskingum, Scioto, and 
 Miami rivers, and particularly in what was then called 
 the ''Miami country,'' with which he was so well 
 pleased that he located in Waynesville early in the 
 year 1806. As shown by the meeting records his 
 certificate from Pipe Creek Monthly Meeting in Mary- 
 land to Miami Monthly Meeting was dated third 
 month, fifteenth, 1806, accepted sixth month, twelfth, 
 1806. He seems to have been active in the business of 
 the Quarterly Meeting which was established fifth 
 month, thirteenth, 1809. His name appears on the 
 mjinutes of the Quarterly Meeting as a member of 
 many of the committees, and as the names of many 
 
72 
 
 of his colleagues on these committees may interest 
 some who listen to the reading of this sketch, I will 
 quote from the minutes as follows : 
 
 Eighth month, twelfth, 1809, Joel Wright was 
 made one of the representatives to the ensuing Yearly 
 Meeting at Baltimore, with David Ballard, Henry 
 Steddom, William Walker, Isaac Perkins, Mordecai 
 Walker, Jonathan Wright, Jr., Joseph Cloud and 
 Joshua Ballanger. 
 
 Eleventh month, ninth, 181 1, he and Benjamin 
 Hopkins, Samuel Teague, Samuel Brown, Jonathan 
 Wright, Benjamin Farquhar, James Hadley, Jonathan 
 Saunders, Thomas Roberts, Joshua Pickett, Thomas 
 Talbott, Richard Brown, Robert Furness, Samuel 
 Spray, Enoch Pierson, Henry Yount, Josiah Tomlin- 
 son and Walter Kennedy, were appointed a commit- 
 tee to prepare a memorial concerning "Our beloved 
 Friend, John Simpson, deceased." This big commit- 
 tee prepared a memorial and it was submitted to the 
 Quarterly Meeting second month, eighth, 1812. It 
 was considered too lengthy and was referred to Joel 
 Wright, Samuel Spray and Benjamin Hopkins for 
 abridgement. It is to be hoped that this committee 
 used the blue pencil with discretion. 
 
 Joel Wright lived in Waynesville many years be- 
 fore his removal to Springboro, where he spent the 
 closing years of his life. While living in Waynes- 
 ville he was occupied in teaching school, surveying and 
 buying and selling land. A brief notice of some of 
 the real estate transactions to v/hich he was a party 
 may be of interest as showing the difference in prices 
 of land at the beginning and the close of the nineteenth 
 century. 
 
 In the year 1807 he and Abijah O'Neal bought of 
 J. Macher 1,040 acres of land for $1,500. 
 
73 
 
 In 1808 he bought of Abijah O'Neal 285 acres 
 for $410. 
 
 In the same year he sold to David Pugh, Benjamin 
 Evans, Isaac Mills, David Harner, Samuel Test and 
 Benjamin Hopkins, trustees, outlot No. 14 in Waynes- 
 ville, "for the purpose of a meeting place, graveyard, 
 pasture lot, or such other purpose as they may apply it 
 to," consideration $80. 
 
 The trustees gave bond in the sum of $io,0(X) that 
 they would, on the requisition of the Monthly, Quar- 
 terly or Yearly Meeting, as the case might be, give a 
 good and sufficient deed for this property to such per- 
 sons as the Meeting might direct. 
 
 On this lot vvas built several years later the house 
 now occupied as a meeting house by Hicksite Friends. 
 
 Joel Wright was one of a committee appointed by 
 the meeting to examine the title to the land bought of 
 him by the meeting. The committee no doubt made a 
 careful examination of the county records and Joel 
 Wright as chairman could cheerfully report to the 
 meeting that the title was all right. 
 
 In 1819 he sold to Noah Haines, Frederic Stan- 
 ton, John Worrel, Thomas Swift and John Satter- 
 thwaite, trustees for the public burying ground at 
 Wa3^nesville, a tract of land for a public burying 
 ground forever and for no other purpose whatever, 
 consideration $30. 
 
 Fearing that I may trespass on the time of those 
 who follow me, I will close Vv^ith a brief reference to 
 some features of Joel Wright's private life. 
 
 He was married about the year 1773 to Elizabeth 
 Farquhar, daughter of \Villiam and Ann Farquhar, of 
 Pipe Creek, Maryland. Their children were Ann, 
 Allen, Rachel, Jonathan, Israel and Elizabeth. Eliza- 
 beth, the wife, died at Pipe Creek, Maryland, sixth 
 month, twenty-fourth, 1805. 
 
74 
 
 In 1 8 14 he married Ann Bateman of Springboro, 
 Ohio. She survived him many years, dying in 1842. 
 
 Some of you may have a pardonable curiosity to 
 know how he appeared as lie went about among his 
 friends and neighbors in Waynesville and Springboro. 
 He was about m.edium size. He continued to v/ear, as 
 long as he lived, the costume that is familiar to us in 
 pictures of revolutionary worthies, long surtout, long 
 waistcoat with flaps over the pockets, knee breeches 
 with silver buckles, low-cut shoes with silver buckles 
 on the instep and a broad-brimmed beaver hat. During 
 the last few years of his life he was a marked figure 
 as he walked the streets of Springboro, the only man 
 dressed in this costum.e of .a bygone generation. 
 
 A full length picture of him would be a relic highly 
 prized by his descendants, but even if photography had 
 been in vogue at the time, I think that a snap shot ^ 
 would have been the only chance for a picture of Joel 
 Wright. In common with many Friends of his time 
 he would probably have looked upon tlie startling nov- 
 elty in portrait making as a vanity of vanities. 
 
 He died at Springboro, Ohio, first month, thirty- 
 first, 1829, in his seventy-ninth year. He had lived a 
 long, busy, and it is not too much to say, useful life. 
 
BIOGRAPHICAL SKETCH OF ROBERT 
 FURNAS. 
 
 (MARY F. frame,, WAYNESVILLE^ OHIO.) 
 
 In a little village in the extreme northwestern 
 part of England stands the meeting house in which 
 were married John Furnas and Mary Wilkinson. 
 
 Soon after their marriage they embarked for 
 America, landing at Charleston !^. C, some time dur- 
 ing the year 1762. In this beautiful Southland at a 
 place called Bush River, they commenced their early 
 married life. As years vvcnt by seven children were 
 born to bless their home. Robert, the subject of this 
 sketch, was their sixth child. He v/as born June 27, 
 1772. Very little seems to be known of his child- 
 hood and early manhood, save at tlie age of five 
 years he was left fatherless, and wlie:i ten years old 
 his mother died, leaving the eldest brother, then 
 seventeen years of age, as head of the family. And 
 no doubt it v/as under his care Robert grew to man- 
 hood. Belonging to the same quarterly meeting and 
 in the same part of the country, lived a young woman 
 by the name of Hannah Wilson, whose qualities and 
 general appearance seemed to have pleased Robert's 
 fancy, for in the year 1796 they were married by the 
 beatuiful ceremony of the Society of Friends under 
 the care of Cane Creek Monthlv Meetincr. Not far 
 from the place where they were raised they began 
 making a home for themselves. About this time, 
 owing to the agitation of the slavenv^ question, Friends 
 began to look around for som.e other location for a 
 home, and "fortunately in the providence of God the 
 fitting location was being prepared." The territory 
 
76 
 
 north of the Ohio river having been by the Conti- 
 nental Congress dedicated forever to freedom and the 
 disturbance with the Indians having been closed by 
 ''Wayne's Treaty" with them at Greenville, Ohio, the 
 southwestern part of the state was considered safe 
 for settlement. Thus the emigration of Friends began, 
 and in the year 1802 Robert Furnas came to this part 
 of the country on horseback to consider the possibil- 
 ities of making this a home for himself and family. 
 It took six weeks to complete the journey. 
 
 Finding this a good land and having decided upon 
 a location, he returned to South Carolina and began 
 preparations for the removal. 
 
 Some time during the next year with his wiie 
 and three small children, the youngest but six weeks 
 old, they left the land of their birth, and many anxious 
 friends for their long journey over mountains, across 
 rivers and through unbroken forests, until they reached 
 their destination, which was about three miles up the 
 river from cur novv' beautiful village of Vv^aynesville, 
 v/hich consisted then of but a few log houses. 
 
 He was a blacksmith by trade, but a man who 
 could turn his hand to most anything. There being 
 no physician in the neighborhood he was frequently 
 called upon to act as physician and surgeon. He also- 
 wrote wills and contracts of different kinds, for which 
 he refused remuneration. 
 
 Being ready in conversation, a bright mind and a 
 face that spoke of peace with God and man, with an 
 interest in the common things about him, he was good 
 company for old and young. Especially did boys love 
 to linger near him and listen to his accounts of 
 adventure and receive his loving counsel and tender 
 admonitions. 
 
 Above all he did not neglect the spritiual part 
 of his nature, but early in life interested himself in 
 
77 
 
 e work of the Church. He was one of the first 
 jlerks of Miami Monthly Meeting, and was often called 
 upon to help decide matters of great interest to the 
 church. 
 
 It has been said of him he was neither forward 
 nor contentious, but when a question of great moment 
 was to be decided by the church he listened until most 
 all had spoken, then deliberately gave his judgment, 
 which carried such weight with it no farther dis- 
 cussion was needed. 
 
 He sat at the head of Caesar's Creek Meeting for 
 many years, attending its meetings twice a week, so 
 long as his physical strength would permit. At one 
 time a grandson made a calculation that the distance 
 traveled by him to and from his meeting would be 
 more than the distance around the globe. 
 
 Promptness was one of his strong characteristics. 
 On one occasion he could not find his hat, and rather 
 than be late to meeting went without it. 
 
 He was very plain in his dress and address. 
 When a new hat was purchased he always took off the 
 band and twisted it before replacing it, the general 
 supposition is he thought it much plainer that way. 
 He was indeed a remarkable man. 
 
 Having lived with his devoted wife for over sixty- 
 seven years, reared a family of eleven children seeing 
 them comfortably settled in homes of their own, finally 
 at the advanced age of ninety years, loved and re- 
 spected by all, he passed peacefully from works to 
 rewards. 
 
 After reading the above, the v/riter exhibited a beaver 
 hat (the head-dress of women Friends, preceding the plain 
 bonnet), worn after coming to Waynesville, by Hannah Wilson 
 Furnas, wife of Robert Furnas. The hat is now the property 
 of Hannah Mills, the only surviving member of their family 
 now in her eighty-seventh year. 
 
78 
 
 Mary Frame also stated that the wedding dress was 
 still in existence and that the wedding hat was similar to 
 the one exhibited except that it was of fur. 
 
 Davis Furnas gave an interesting reminiscence of 
 one of his ancestors, who, with a companion, was cap- 
 tured by pirates. 
 
 When nearing Algiers he determined to escape by 
 swimming to shore from a long distance out. It seemed 
 impossible of accomplishment, and his companion 
 begged him to desist, but he succeeded in the attempt, 
 although fired upon by the pirates many times. 
 
 Old memories were stirred to such an extent that 
 more or less confusion was occasioned, and the re- 
 marks that were made could not be heard. 
 
 An interesting feature was the number of very 
 aged persons that were present, whose infirmities were 
 almost forgotten and v^dlose faces glowed v/ith anima- 
 tion as they lived over again the scenes of long ago. ' 
 
-EVENING SESION.- 
 
 TREND OF MODERN THOUGHT TOWARDS 
 QUAKERISM. 
 
 (by JONATHAN B. WRIGHT, HARVEYSBURG, OHIO.) 
 
 Theology is a progressive science. Every step of 
 its progress is at the cost of toil or sacrifice or blood. 
 The world wheels slowly towards the light. The time 
 comes tardily on, when the ''kingdoms of this world 
 shall have become the kingdoms of our Lord and of 
 His Christ." 
 
 The fact that the essential principles of Quak- 
 erism are one by one coming to be accepted by the 
 world, does not prove that the early Quakers dis- 
 covered the absolute Truth, oY had any monopoly on 
 Revelation : for they did neither the one nor the 
 other. But it does prove that the early Quakers, in 
 spite of many mistakes and much human infirmity, 
 made some marvelous discoveries in the line of. Truth, 
 and by virtue of these discoveries, forged ahead of 
 their age, two centuries or more: and the belated 
 world is but now coming up with them. Ah! what 
 a pity it would be, if the world coming- up, v/ould 
 have to discover that any of us are wrapped up in 
 mere verbiage, and names and externals, and are 
 strangers to the true inwardness of our inheritance. 
 
 Had we the time, it would be interesting- to in- 
 quire how they came to learn so much of that which is 
 eternally true. The answer would be found, partly 
 in the needs of their time, partly in the men and 
 women who were the leaders of the movement, and 
 
80 
 
 especially in the one man first and foremost in the 
 Quaker movement. 
 
 It may be said that, in George Fox, God found 
 a man well fitted to become the instrument of renewed 
 and widened revelation to the world. His pious train- 
 ing, his serious disposition, his native piety, his great 
 earnestness, and his absolute honesty fitted him to 
 become the oracle of God. His nature was one of 
 marvelous depth, and he came to have an intensely 
 real and vital experience of the life of God in his 
 soul. He was a close observer of men, and possessed 
 a keen discernment of spirit, and a quick wit that 
 made him more than a match, any day, for the dile- 
 tante priests and the time-serving justices who some- 
 times crossed swords with him. He was remarkably 
 free from the prejudices of systematic theolog}'. He 
 was a constant and careful reader of the Holy Scrip- 
 tures, and he studied them under the conscious guid- 
 ance of the Spirit. His thought was broad and prac- 
 tical and judicious. His judgment was well balanced, 
 but he did not depend upon his own judgment alone: 
 but he sought the spirit-illumined counsel of his as- 
 sociates. For the Quaker movement did not depend 
 on Fox alone. He gathered about himself a band of 
 men and women like himself, and they sought the 
 light unitedly. And these associates of his, Penn, and 
 Barclay, and Pennington, and many others were men 
 of strong character, rugged honesty, and keen good- 
 sense. 
 
 These men were not free from error; but they 
 recognized the fallibility of human judgment, and 
 sought the united wisdom of the Church — not a 
 Qiurch that depended for authority on apostolic suc- 
 cession, but on the Unction from on High. 
 
 They were guided into the truth because they 
 went back reverently to the oracles of God, and sought 
 
81 
 
 to interpret them by the iHriHiinating influence of the 
 Spirit that had inspired thcni, instead of by thiC aid 
 of scholastic logic. 
 
 They were guided into the truth because they 
 had let the Spirit come into their souls with sin- 
 destroying power. The crookedness, and the preju- 
 dice that rebellion against God brings, had been swept 
 away, and a child-like teachableness had taken their 
 place. They had obeyed from the heart, and so were 
 enabled to go on to know the Lord. They had faith- 
 fully done the will of God and so were able to know 
 of His doctrine. They were mellowed and ripened by 
 the turning and overturning of the Lord's hand upon 
 them. His dealings with them in their own indi- 
 vidual experience were such as to make them magnify 
 the name of the Lord. Tlieir ov«/n experience of God 
 opened tlieir understanding to behold marvelous things 
 in Llis character and in His Lav/. 
 
 They suffered bitter persecutions, but these had 
 the two-fold effect of sifting from their numbers the 
 hypocrite and the irresolute, and of reinforcing the 
 faith of the faithful. 
 
 They v/ere sometim.es troubled Vv'ith fanaticism, 
 but they had too much of the ballast of truth to be 
 much disturbed by it. 
 
 They were so practical in their religion tl:at it 
 cioth.ed itself in deeds, ratlier than in theories, and 
 their deeds were those of mercy and Icng-sufTering 
 and love. While their first thought was to be true to 
 the light and do their present duty, tliey so clearly 
 saw the needs of humanity, and the remedy for its 
 wrongs, that they almost invariably became reformers, 
 and there is scarcely a phase of moral or social re- 
 form in which the Quakers have not been pioneers. 
 
 They taught Dositively, that God would so keep 
 his children that they could lead lives free from sin. 
 
82 
 
 and many seem to have lived in daily accord with their 
 doctrine. Their purity, their honesty, their kindli- 
 ness, their sturdy integrity, and most of all their love 
 for one another, made them seem worthy to be called 
 the "friends of God." 
 
 These are some of the reasons why the Quakers 
 learned so much of the truth, and why they have 
 exercised an influence in the world for crood, out of 
 all proportion to their numbers. 
 
 Let us now consider the thought of the world of 
 to-day, and its attitude tovv^ard the early Quakers and 
 their doctrines, and see if Vv^e will not be convinced 
 at once of a trend in that direction. 
 
 The change of front has not all come about by a 
 study of the Quakers or their writings. It has come 
 to many as it did to them, from a direct return to 
 God and His oracles, from the careful study of the 
 operation of His laws, and from the reception of His 
 grace, which is still as mighty and as active as it 
 was in the days of Fox. 
 
 God is no respecter of persons or of names and 
 the Quaker truths have sometimes become the prop- 
 erty of people where v/e Vv-ould least expect it. 
 
 The first man of the moderns I shall quote is 
 that nervous Scotchman, who has impressed himself 
 upon the English-reading v/orld as the most vigorous 
 thinker of the nineteenth century. In his "Sartor Re- 
 sartus," Carlyle says of George Fox: 
 
 ''Perhaps the most remarkable incident in Mod- 
 ern History, says Teufelsdrockh, is not the Diet of 
 Worms, still less, the battle of Austerlitz, Waterloo, 
 Peterloo, or any other battle: but an incident passed 
 carelessly over by most Historians, and treated with 
 some degree of ridicule by others: namely, George 
 Fox's making to himself a suit of leather. This man, 
 the first of the Quakers, and by trade a shoemaker. 
 
83 
 
 was one of those to whom under ruder or purer form,, 
 the Divine Idea of the Universe is pleased to mani- 
 fest itself : and across all the hulls of Ignorance and 
 earthly Degradation, shine through in unspeakable 
 Awefulness, unspeakable Beauty on their souls: who,, 
 therefore, are rightly accounted Prophets, God-pos- 
 aessed, or even Gods, as in some periods it has 
 chanced. * * * Stitch away, thou noble Fox:: 
 every prick of that little instrument is pricking into 
 the heart of slavery, and World-worship, and the 
 I\Iammon-god. Thy elbows jerk, as in strong Swim- 
 mer-strokes, and every stroke is bearing thee across the 
 prison-ditch, Vv^ithin which Vanity holds her vvork- 
 house and Ragfair into lands of true liberty: were 
 the work done, there is in broad Europe one Free 
 Man, and thou art he !" 
 
 This is in marvelous contrast to the viev/s of many 
 of Fox's contemporaries, who regarded him as a 
 troublesome and impracticable fanatic, and in their 
 prejudice and narrowness could make nothing of him. 
 
 There is no subject in which tlie practice of the 
 churches in general is farther behind us than in the 
 use of the ordinances, and yet in most of the churches 
 it is freely conceded that tlie ordinances are but a 
 form of public confession, and have no saving virtue 
 or grace. And the most spiritually-minded people 
 everywhere, those Vv^ho have tasted most deeply of" 
 the good v/ord of life, are impressed with the non- 
 essential nature of these outward observances. And ' 
 here and there v/e fmd a few who refuse and reject' 
 tliem. 
 
 The clear-bouled, saintlv Emerson was a ClCts-v- 
 man in a church which made it his duty to administer- 
 the rites of Baptism and the Lord's Supper. And he 
 resigned his place and his salary, and; gave up preach- 
 
84 
 
 ing "because he could not conscientiously continue to 
 administer them. He said: 
 
 "To me it is inconceivable that Jesus, whose 
 \Yhole life was a protest against formalism, could have 
 intended to fix upon the church ordinances to be per- 
 petually celebrated." 
 
 Is it any wonder, then, that Carlyle and Emerson 
 were bound to each other with an instinctive and ir- 
 resistible love? 
 
 Lyman Abbott, one of the most vigorous theo- 
 logical v/riters of America, said in regard to ''Foot- 
 v/ashing" : ''There is just as much ground in Scrip- 
 ture for observing this ceremony as there is for Bap- 
 tism." And by church affiliation Abbott is neither a 
 Dunker nor a Quaker. 
 
 In the Salvation Army we find the preachers, 
 
 like Paul, so busy with the problem of getting men 
 
 saved, that they seldom speak of the ordinances, though 
 
 'they feel free to administer them where there is a 
 
 special desire for them. 
 
 The Salvationists, moreover, are like us in another 
 respect, though their military ways and their push 
 ■ and noise are in strange contrast with our method of 
 v/orking. They believe implicitly in the leading of 
 the Holy Spirit, and seek it constantly in their work. 
 An acquaintance of mine, once asked a quick-witted 
 Salvationist : "What is the difference between the 
 ■'Quaker and the Salvationists?" His instant reply was: 
 "They believe in being moved by the Holy Spirit. We 
 believe in moving the Spirit." 
 
 Prof. James, of Harvard, an authority of an ex- 
 ceptionally high order, has recently published a philo- 
 sophical study of Religious Experience. In this book 
 he pays a fine tribute to the character and influence of 
 Pox aiid the early Quakers. 
 
 Pie finds two universal marks of religious ex- 
 
85 
 
 perience; first, a feeling of wrongness, and second, a 
 feeling of need of something to remove the wrongness 
 and restore a right relation. 
 
 This was the beginning of George Fox's religious 
 experience : but he learned further by direct revela- 
 tion, that Jesus could speak to his condition. Stilt 
 further he learned that when he found that within 
 himself which would not keep sv/eet, God, in ansWer 
 to his call for help, came in and cast it out, and shut 
 the door. 
 
 He also found that the same Spirit that had con- 
 victed and pardoned, and cast out the vTongness, 
 would abide in his soul as a comforter and constant 
 guide. 
 
 These doctrines, which Georsi^e Fox came to re- 
 gard as fundam^ental to the religion of Christ, a,re, 
 most of them, now held as the common property of 
 the Christian Church. It may be true, that in many 
 places, they are held only as a theory; but that they 
 should be held at all is an advance. 
 
 That God communicates with men : first, in con- 
 victing of sin, and second, in comxforting after He has 
 pardoned is almost universally believed. That He 
 guides by the direct influence of His Spirit in the 
 heart of man, is recognized by the more spiritual porr 
 tion of the church, in all denominations. And by the 
 inner cult of the most deeply spiritual it is believed 
 and witnessed that God reveals Himself by teaching 
 in the inner consciousness of men, His own doctrine 
 and nature. 
 
 Thus the most essential and vital and precious 
 principle of Quakerism has become, not the common 
 property of the churches, but the personal possession 
 of those most deeply schooled in the ways of God, 
 among all Protestant Christians. 
 
 But to put my assertions to the proof, let me 
 
86 
 
 quote a few passages from some modern religious 
 writers. 
 
 I quote first from an anonymous book, published 
 a few years ago by Harpers. The book is entitled: 
 ^'God in His World," and has been credited, with 
 how much truth I cannot tell, to Henry M. Alden, 
 Editor of Harper's Weekly. The whole book, from 
 cover to cover, is pervaded Vv^ith the Quaker spirit. To 
 illustrate this a hundred quotations might be made. 
 I give but two : 
 
 ''Only the Spirit comprehendeth the things of the 
 Spirit. The full significance of any Divine revelation 
 is only of spiritual discernment. The world without 
 us, and the world within us is a leading toward such 
 a revelation, a preparation therefor, a lisping of its 
 vocabulary. ''' ''' * It is the meek only who shall 
 inherit the earth. It is the open heart, the loosened 
 hand, v/hich receives the Divine Strength. We wait 
 upon the Lord. Instead of fighting sin with our own 
 puny force — which is after all, only a dalliance there- 
 with — v/e accept his life, and behold, the enemy is fled. 
 Sin is the business of a heart unoccupied by the divine 
 life." 
 
 "Our Christian life is, then, at once, a heavenly 
 enfolding, and an earthly unfolding, according to the 
 heavenly type — the image of the son. We con- 
 stantly awake in his likeness. He is not with us in 
 the body : but his Spirit he hath left with us to guide 
 us into all truth." 
 
 The great evangelist, Finney, constantly sought 
 and acknowledged the guidance of the Holy Spirit, 
 and often had openings and revelations of the divine 
 nature that filled him with amazement and unspeak- 
 able joy. Some of the greatest victories of his 
 triumphant career came when he had followed what 
 • he believed to be the special leading of the Holy 
 
87 
 
 Spirit. And his teaching and influence were instru- 
 mental in bringing multitudes into a deeper knowledge 
 of the ways of the Spirit. 
 
 The same thing may be said of Moody in our 
 own generation, and now, since his death, still, the 
 m.en who are brought, as teachers to Northfield are 
 men of the Spirit — nearly all of them men who know 
 and joyfully proclaim the doctrine of the Holy Ghost. 
 
 One of these, widely known as a scholar, George 
 Adam Smith, gives a recipe for those preachers who 
 find preaching dull and lifeless work : "Resolve, first, 
 that you will never appear before your audience with- 
 out something that has cost you study ; and second, 
 that you will never attempt to preach without the Holy 
 Spirit/' 
 
 Horace Bushnell, the great Hartford preacher, 
 when about 45 years of age, had an experience which 
 he regarded as a personal discovery of Christ and of 
 God as represer.ted in him. To the people who knew 
 him best, he seem.ed a nevv^ man, or rather the same 
 man with a heavenly investiture. Or as he himself 
 explained it: 'T seemed to pass a boundary. I had 
 never been very legal in my Christian life : but now 
 I passed from those partial seeings, glimpses and 
 doubts, into a clearer knowledge of God and his in- 
 spirations which I have never wholly lost. The change 
 was into faith — a sense of the freeness of God, and 
 the ease of approach to Him." 
 
 It is not surprising that a man with Bushnell's 
 experience should^ have had a profound respect for 
 Friends and their doctrines. I shall give you two 
 quotations from his masterful argument, ''Nature and 
 the Supernatural." 
 
 "Led on thus by Fox, the Friends have always 
 claimed the continuance of the original gifts of the 
 Spirit in the Apostolic age, and have looked for them. 
 
88 ' • 
 
 we may almost say, in the ordinary course of their 
 Christian demonstrations." 
 
 And again : 
 
 ''Savanarola, the 'fanatic of history,' will emerge, 
 not unlikely, clad in the honors of a prophet. So 
 of Columbus, Fenelon, Fox, Franke, and a thousand 
 others who vvalked, consciously or unconsciously, by a 
 supernatural instigation. — They were nothing, it will 
 be seen, save by the secret inspiration, that bore them 
 on. And how many of God's little ones, living and 
 dying in obscurity, have yet done as great wonders in 
 His name, as if they had been teachers and heroes." 
 
 In 1892 Robert Horton, a devout Congregation- 
 alist preacher of England, crossed the Atlantic and 
 delivered a course of lectures on Preaching to the 
 Divinity School at Yale. These lectures were pub- 
 lished in a volume entitled ''Verbum Dei," or the 
 Word of God. The volume is full of the ideas and 
 doctrines of Quakerism. It teaches with great solem- 
 nity, that the Word of God comes to men now as it 
 did to the prophets of old. The theme of the book, 
 given in the author's own words, is this: 
 
 ''Every living preacher must receive his message 
 in a comm.unication direct from God, and the constant 
 purpose of his life must be to receive it uncorrupted, 
 and to deliver it without addition or subtraction." 
 
 Flere are a few short quotations from the book: 
 
 "A good voice is invaluable if God speaks through 
 it. A commanding presence is a great help if God's 
 presence ccmniands it. The rich flow of language 
 may be fertilizing as Vvcll as charming, if the tide of 
 God is in it." 
 
 Again : 
 
 "All manner of sins may be forgiven a preacher, 
 — a harsh voice, a clumsy delivery, a bad pronuncia- 
 
89 
 
 tion, an insufficient scholarship, a crude doctrine, an 
 ignorance of men ; but there is one defect which can 
 not be forgiven him, for it is a sort of blasphemy 
 against the Holy Ghost : It cannot be forgiven him, 
 if he preaches when he has not received a message 
 from God to deliver. ''' * * He is to get a mics- 
 sage from God before he speaks it — that is the re- 
 quirement. * * '•'' He is to climb Sinai with its 
 ring-fence of death, and on the summit speak face to 
 face with Him whom no one can see and yet live. He 
 is to push through the Wilderness, eating angel's meat 
 or nothing, and scale the crags of Horeb, where in a 
 great hollow shadowed by a liand, he may, through 
 earthquake, Vvdnd and fire, discern the still small voice." 
 Horton gives us one significant quotation from 
 Lowell, 
 
 "If chosen men could never be alone 
 In deep mid-silence, open-eared to God, 
 No greatness ever had been dreamed or done." 
 
 As to the subject of Slavery: there is now among 
 Christian people almost everyv\'here, as complete a con- 
 sensus of opinion that slavery is Vv'rong, as there v/as 
 once an agreement that slavery Vx'as right and founded 
 on the principles of religion and common sense. I 
 need take no time for quotation on that subject. 
 
 On the question of Peace, the world is yet far 
 enough away from the standard of Christ; yet it is 
 not so far away as it vv^as two hundred years ago. 
 In these tv/o centuries there has been a great change 
 for the better. We see abundant evidence of this in 
 the literature of the time. 
 
 The treatment of history has been revolutionized, 
 and the long and detailed descriptions of wars and 
 campaigns, and bloody battles, have been replaced by 
 studies of the habits and character of the people, and 
 
90 
 
 the growth of government in power and purpose to 
 meet the popular needs. 
 
 Many of the poets have been caught at times by 
 the Spirit of Peace. 
 
 Even Tennyson, Enghshman that he was, and 
 therefore greatly appealed to by a light, sang of the 
 time, 
 
 "When the v.-ar-druni throbbed no longer, and the battle flags 
 
 were furled. 
 In the parliament of man, the federation of the \vorld. 
 There the common-sense of most shall hold a fretful realm 
 
 in awe. 
 And the kindly earth shall slumber, lapp'd in universal law." 
 
 Lowell tells us in his New England dialect and 
 shrewd Yankee Common Sense : 
 
 I 
 
 "Ez fur v,-ar, I call it murder. 
 
 There 3''ou hev it plain and flat. 
 
 I don't want to go no furder, 
 Than my testymen for that." 
 
 While Longfellow in his beautiful poem^ on "The 
 Arsenal at Springfield" says : 
 
 "Were half the power that fills the world with terror, 
 Were half the wealth bestowed on camps and courts, 
 
 Given to redeem the human mind from error. 
 There v/ere no need of Arsenals and forts." 
 
 And Whittier, of course Whittier is a peace-man: 
 but the fact that Whittier is so widely read, and so 
 deeply loved is one of the surest signs that the liter- 
 ature of peace is becoming popular. 
 
 The novel is the kind of literature that specially 
 characterizes our own age. And the great novelists 
 are strong in their denunciation of war. 
 
 It is true, that there is in some a tendency to re- 
 vert to the description of battles : but even these show 
 
91 
 
 up war in its horrors, as though they had been meant 
 to correct the fancy that would picture war in roseate 
 hues. 
 
 Thackeray, ^tHe great, .the gentle, thv^ .tender- 
 hearted, stands by common consent in the forefront 
 of the ranks of the novelists. In one of his "Round-a- 
 bout Papers" he speaks thus, after describing his visit 
 to Waterloo: 
 
 "Well, though I made a vow not to talk about 
 Waterloo, either here or after dinner, there is one 
 little secret admission that one must make after seeing 
 it. 
 
 "Let an Englishmian go and see that field and he 
 never forgets it. The sight is an event in his life; and 
 though it has been seen by millions of peaceable gents 
 — grocers from Bond Street, meek attorneys from 
 Chancery Lane, and timid tailors from Piccadilly, I 
 will wager that there is not one of them but feels 
 a glow as he looks at the place, and remembers that 
 "he too is an Englishman. 
 
 "It is a wrong, egotistical, savage, unchristian 
 feeling, and that is the end of it. A man of peace has 
 no right to be dazzled by that red-coated glory, and 
 to intoxicate his vanity with those remembrances of 
 carnage and of triumph. The same sentence that tells 
 us that on earth there ought to be peace and good- 
 will amongst men, tells us to whom glory belongs." 
 
 The theologians have changed their views as 
 m.uch as have the novelists and historians. Newman 
 Smith says: 
 
 "Christianity is not primarily a system of doc- 
 trines, arranged in rational order, but a system of 
 beings in right relation to God, and in harmony with 
 each other." 
 
 Let me give a quotation from jNIax Hark in his 
 '"Unity of Truth": 
 
92 
 
 r 
 
 "Character is the sole standard of juidgment. The 
 brawny prize-fighter, strong as an ox, is less of a man 
 than the weakest child that cherishes mercy, tender- 
 ness, and pity in his heart : tlie mightiest conqueror, 
 sacrificing the lives of thousands of his fellow men to 
 his ambition is far less heroic and great, than the- 
 poorest woman who at the wash-tub sacrifices her 
 own comfort, health, and life itself for the suste- 
 nance and happiness of her family. This is no longer 
 mere 'pious sentimentality.' It is the sober verdict 
 of pure science itself. To live for others is the highest 
 manhood, to live onh^ for self is sinful and animal." 
 
 In the treatment of tlie question of the sacred 
 Scriptures, the views now taken b}' scholarly conserv- 
 ative critics remind one frequently of the vievv's, stated 
 so vigorously by Robert Barclay. 
 
 Although the preacjiers are slow to acknowledge 
 it, the women ail over Anierica at least, in church and 
 out of it, are rapidly coming to the place assigned 
 them by the Quakers. 
 
 A fevx^ years ago, I entered upon a new sphere of 
 duty in tiie school-room, and because it v/as new, I 
 expressed some doubt of my being able to succeed 
 in it. My superintendent said to me: *'Mr. Wright, 
 you can get along with these 3^oung people if you 
 can love them." And I learn that he was giving only 
 a concrete exam]jle of a fundamental principle in Ped- 
 agogy. For from Kindergarten to College, there can 
 be no true teaching and no genuine discipline with- 
 out the loving heart. You can not get along by pre- 
 tending to love. You must love and be ready tQ^ 
 shovv^ your love by infinite patience and self-sacrifice. 
 The great doctors of Pedagogy teach us this doctrine, 
 which is one of the fundamental principles of Quak- 
 erism. And this, no doubt, explains the fact that 
 Quakers have long been noted for teachers of un- 
 
93 
 
 usual success in their work. They have been prac- 
 ticing this principle from native kindhness of heart 
 long before its enunciation by the doctors of the 
 science. Their examnle has been conta^-ious. Al- 
 though there are few schools from which the rod lias 
 been banished, Ideating is not resorted to one-fiftieth as 
 often as it was seventy-nve years ago. 
 
 I have thus given you a few quotations from 
 my ovv'n limited reading, and almost wholly from my 
 ov/n private library, and had I time, I could give you 
 many more ; but it is sufiicient to convince us, I feel, 
 that the belated v/orld is rapidly coming on in the di- 
 rection marked out by the early Quakers, and that 
 principles held sacred by them, and for holding which 
 they v/ere persecuted and considered fanatics, are com- 
 ing to be the common possession of the rank and file 
 of our fel!ow-men. 
 
 Seth H.Ellis: 
 
 *Tt is our custom, generally, in such gatherings as 
 this, to allow opportunity for expression, and it seems 
 almost cruel to pass such papers and such truths as we 
 have had to-day and omit discussion. 
 
 "Discussion is the hammer which clinches truth, 
 and I am afraid v/e are going to lose lots of this by not 
 being able to thus fix it in the mind. But the commit- 
 tee was afraid to arrange for discussion lest something 
 mi<::ht arise to mar the harmonv of the occasion. This 
 fear does not seem to have been well grounded, but lack 
 of time vvill not now permit any departure from the pro- 
 gram as printed." 
 
. TO WAYNESVILLE, OHIO. 
 
 BY 
 
 Esther S, Wallace, Richmond, Indiana. 
 
 ''It is with tender memories that I dedicate this 
 little poem to Waynesville, Ohio, the birthplace of 
 Emily Lathrop Stratton." 
 
 (A Prehide.) 
 
 When Man's journeying first began, 
 
 And Adam saw the moon and sun ; 
 
 The hills and mountains rising grand 
 
 The rivers sweeping through the land; 
 
 The grass so green, the waving trees, 
 
 The floating clouds and scented breeze ; 
 
 And animals that roam at will, 
 
 Beside the stream, or up the hill ; 
 
 The birds that cleft the air in flight, 
 
 And sang their songs by day or night ; 
 
 The twinkling stars, shining through the blu% 
 
 Proclaimed a force he never knew. 
 
 So pondering, Adam looked on high 
 And said "He lives there in the sky." 
 'Twas thus religion had its birth 
 And came to dwell upon the earth. 
 
 At last Man's inner being saw 
 
 The God of Nature, in His law. 
 
 And on rude altars made of wood 
 
 He v/orshipped Him he deemed so good. 
 
 No "Star of Bethlehem" Had they, 
 To guide them on its shining way; 
 But blindly on, from year to year. 
 They lived a life of hate and fear. 
 For track of blood, or ritual art, 
 Ne'er saved a soul or won a heart; 
 
95 
 
 But earnest prayer and deeds of love 
 Does link this world to that above. 
 
 3ut, lo ! one hundred years ago, 
 Vmong the hills of Ohio; 
 V little church was planted here 
 »y humble hearts, in fervent prayer, 
 wnd you have kept alive the flame 
 'hey kindled here in Jesus' name. 
 \.nd so we celebrate this year 
 Vith loyal hearts and loving cheer. 
 
 A hundred years is but a day 
 To Him who spread the Milky-Way. 
 A hundred years is but an hour, 
 To Him who is Supremest Power. 
 In Nature's plan, a hundred years, 
 With all its hopes and joys and fears^ 
 Is but a span, in which to grow ; 
 The ripple of life's ebb and flow 
 Washes the dust of Earth away 
 And bleaches white the fallen clay. 
 The same great hand created all. 
 The Ocean, and the Sand so small : . 
 But Ocean's surge, and billow's roar, 
 That come and go upon the shore, 
 Would over-sweep the fertile land, 
 But for the little grains of sand. 
 So we will like this Quakei band, 
 Unto the little grains of sand — 
 That keep within the bounds of sense 
 The surging sea of opulence : 
 That overrules the law of right. 
 And substitutes the one of might. 
 
 When Fox first knew the "Light within," 
 Revealing Truth, reproving Sin, 
 He pondered long upon the theme, 
 The Christ-like robe, without a seam. 
 It hung about him like a cloud. 
 It importuned him, long and loud; 
 To make his revelation known, 
 From Peasant hut to Kingly throne, 
 Not Pope, Nor Priest, nor Bishop grand 
 Controls God's grace within his hand. 
 
96 
 
 The common people, as of yore, 
 Looked gladly in this open door. 
 First they doubted, then they saw 
 The Glory of Divinest Law. 
 
 Truth so mighty traveled fast — 
 Held men's souls within its grasp. 
 The strong, the meek, alike were slain, 
 And prisons groaned with human pain, 
 Till far bej-ond in lands unknown 
 They found a refuge and a home. 
 
 No wiser man than V/illian Penn, 
 
 E'er sought to rule the hearts of men ; 
 
 From his wise counsel, still there lives 
 
 The grace to love, the law to give; 
 
 Until triumpliant notes were heard 
 
 And soothed men's hearts like song of bird; 
 
 Its echo reached the western wild 
 
 Where sturdy men, to lisping child. 
 
 Breathed from the breath of virgin sod 
 
 The priceless boon, to worship God. 
 
 The man is gone, the child grown gray, 
 Who first came seeking truth their way. 
 The virgin sod is richest loam ; 
 The cabin is a sumptuous home; 
 The cart, the stage, with rattling tire, 
 Lias given place to coach of fire, ^ 
 That cuts the air like sparrow's v/ing 
 And speeds through space unwavering. 
 Till here within this fertile vale, 
 We bind a link that cannot fail. 
 A band of love, a chain of power. 
 Encircles us from this sweet hour: 
 And friend is friend, no matter where 
 He learned to lisp his childish prayer. 
 For Christ alone the gulf can span. 
 That separates the heart of man. 
 From all that's loyal, true and good, 
 Unto the human brotherhood. 
 
 Oh, Father, Lord ! To-day we make 
 A solemn pledge for conscience sake. 
 
97 
 
 We dedicate ourselves anew 
 
 To only see the good and true, 
 
 In every friend we chance to meet, 
 
 In every human soul we greet. 
 
 For God is God, and Christ our King; 
 
 Let all created beings sing 
 
 A song of praise, an anthem grand, 
 
 That reaches souls in every land. 
 
 All creeds have fled, 
 All rituals dead; 
 And face to face 
 With Christian grace 
 Men speak the Word 
 And it is heard. 
 The law of love 
 From God above. 
 Is all the creed 
 That humans need 
 To banish fear. 
 And bring us near 
 The Christ divine, 
 That from all time 
 Gave men the right 
 To mind the light. 
 That shines within ; 
 And so doth win. 
 From dark and doubt. 
 And every route. 
 That leads astray, 
 From perfect day. 
 
 The eye to see, the ear to hear, 
 
 Falls softly on the listening ear, 
 
 That knows the voice of God within, • 
 
 Commending right, reproving sin. 
 
 And so this hundred years has brought 
 
 A larger life, a grander thought. 
 
 Men cease to fear and learn to love, 
 
 And round the "Great White Throne Above." 
 
 With heart to heart, and hand to hand, 
 
 A conquering host united stand ; 
 
 For God, and Truth, Supremest good, 
 
 Unto the human brotherhood. 
 
98 
 
 A Church that meets the present need, 
 Must teach of love and not of creed ; 
 And make men feel that life, not death, 
 Brings God to them in every breath. 
 
 The "Broad-brim Hat" and "Coat of Gray," 
 Have done their work, and had their day. 
 The tender Thee and proper Thou 
 Still blesses us, we scarce know how. 
 And out of all that wondrous Past 
 Oh may we gain our aim at last; 
 For all the grand, good gone before, 
 Has smoothed our path, and left the door 
 Ajar, where we the glory may behold, 
 The "half of which can ne'r be told." 
 
 The Silk Crape Cap and Kerchief white 
 Still hold sweet memory of the. right. 
 And Mother's dress of sober gray, 
 Grows dearer to us, day by day. 
 For, oh ! the love, the tenderness, 
 That came to us in Quaker dress. 
 AH honor, then, to those v/ho bore 
 The brand of hate, and stood before 
 Rulers and Kings, for conscience sake; 
 E'en to the gallows, and the stake. 
 Their work was bravely, nobly met. 
 They suffered much v/ithout regret. 
 And deemed it honor, to their God, 
 To tread the path their Master trod. 
 And Ye who come with firmer tread 
 Step lightly on our honored deac? 
 Reverently touch "The cloth of gold" 
 That holds them in its ample fold 
 And honor, praise and reverence give 
 To those who conquer while they live. 
 For all the world just now is rife 
 With seeking after higher life 
 And we rejoice the fact to know 
 That friends were first the seed to sow 
 That out of Silence cometh Power, 
 For grace and strength in every hour. 
 Only when God's voice is heard. 
 Can human lips e'en speak the word 
 
99 
 
 That lifts men out of doubt and sin 
 Unto the Living Christ within. 
 
 Oh Christ! of God! _ Oh love divine! 
 We hail thee King, in every clime, 
 And give ourselves, both great and small, 
 ' To live, to win, to conquer all. 
 And crov/n our "Lord the Lord of All." 
 
 The thoughts which were pressing for utterance 
 beamed through moistened eyes and found expression 
 in a soft and tender clapping of hands throughout the 
 audience. 
 
HAS QUAKERISM A VITAL MESSAGE FOR 
 THE WORLD TO-DAY? 
 
 BY WILSON S. DOAN. 
 
 For 15CX) years the Jewish Church carried a mes- 
 sage. But when the veil of the temple was rent in 
 twain, that message in a large measure departed. The 
 Holy of Holies itself falls by the battering rams of the 
 army of Titus and like the Wandering Jew, the chosen 
 people are without a temple, without a land, without 
 a time and without a message. 
 
 "And thus forever with reverted look 
 The rnystic volume of the v/orld they read 
 
 Spelling it backward like a Hebrew book 
 Till life becomes a legend of the dead." 
 
 — Longfellow. 
 
 In the shadow of the pyramids, Greek philosophy 
 was born, and transplanted to Mars Hill it bore to 
 the world a message of art unparalleled, and litera- 
 ture that became the carrier of Christianity; nay, 
 more, it even bore the message of a personal God and 
 CI an immiortal soul; but after many wanderings for 
 a thousand years around the shores of the Mediter- 
 ranean it became retrospective. It closed the gates of 
 original inquiry. It lived upon its history rather than 
 its search for truth and the Greek had no longer any 
 message for the world and *'the last scene of all that 
 ends this strange eventful history is second childish- 
 ness and mere oblivion." 
 
 Daniel Webster as the champion of the idea of 
 a united federal government bore a message to the 
 
101 
 
 republic that has imniortahlzed his name, but when 
 in the course of human events his countrymen de- 
 manded that he bear not only a message of federation 
 and union but also one of freedom and liberty> he 
 failed to bear that message and his fellow-citizen, 
 the distinguished V/hittier, wrote of him: 
 
 "Let not the land once proud of him 
 
 Insult him now 
 Nor brand with deeper shame 
 
 His dim dishonored brow. 
 
 But let its humbler sons instead 
 
 From sea to lake 
 A long lament as for the dead 
 
 In sadness make." 
 
 A nation, a man, a religious organization without 
 a message is dead. The telegraph wire encircles the 
 globe, the wire, battery, receiver, transmitter, all parts 
 of a modern telegraph system may be there, but what 
 is it v/ithout a message? Of no more use than when 
 the wire was the alloyed metal in the mountains. 
 When David was king and v/aited between the Gates 
 of the City and his watchmen on the housetops look- 
 ir.g for some messenger to bear the king word a^ to 
 whether his son survived or perished, the watch^nen 
 saw one coming afar off and called to the King', "Be- 
 hold, a messenger," and David said he bringeth good 
 tidings, but Absalom was already slain and the young 
 man fromi the scene of battle — the messenger — knev/ 
 it not, and was without a message. 
 
 Is the Society of Friends a messenger without 
 a message? Have we ceased to seek new truth? Is 
 our view all retrospective? If so, v/e are the wire 
 Vvdthout the electricity. We are the potter's wheel turn- 
 ing without the clay, we are a ship v/ithout a rudder 
 or helm or compass, driftwood on the ocean of human 
 
102 
 
 history. If we are without a message we are not 
 the growing tree with its myriads of cells all teeming 
 with life, with its leaves, its flowers and its fruits, but 
 we are the petrified tree. *'I am the true vine and 
 my father is the husbandman, every branch in me 
 that beareth not fruit, he taketh away." 
 
 "A life of nothing, nothing worth, 
 From that first nothing, e're his birth 
 To that last nothing under earth." 
 
 Our forefathers bore vital messages to this world. 
 Their souls were on fire with them. When the first 
 dawn of the springtime of the reformation came, Wick- 
 lilfe, Chaucer and Erasmus were like the first green 
 blades in the springtime, coming upward from the cold 
 earth of creed and dogma, looking upward under the 
 warming ra3^s of the rising sun of righteousness. But 
 on and on the plant grew, nurtured by the rays of 
 increasing knovvdedge and intelligence, until it became 
 in the person of Luther and Calvin, a mighty tree. 
 
 But the springtime, under the heat of great re- 
 ligious discussions, changed into the warmth of sum- 
 mer and the tree of the reformation brought forth 
 its flower in the persons of Fox and Penn and Bar- 
 clay. Heretofore it had been a battle of creeds, one 
 creed breaking another by force of legislative enact- 
 ment or force of arms. But the Quaker came with 
 a message of absolute emancipation. It was a mes- 
 sage declaring unconditional liberty — not to Catholic, 
 not to Presbyterian, not to Episcopalian, not to Pur- 
 itan, but to every man. It broke the chains that bound 
 the human intellect. It rent in shreds from top to 
 bottom, the veil of creed before the Ploly of Holies 
 of every human heart and left man his ov/n priest to 
 stand before the mercy seat of his ov/n heart and to 
 follov/ the Divine Li^lit that burns between the cheru- 
 
103 
 
 bim of the human conscience upon the one side, and 
 the human judgment on the other, God Immanent, in 
 the human soul. It was the message that declared : 
 
 "One faith alone, so broad that all mankind 
 Within themselves, its living witness find 
 The soul's connnunion with eternal mind '' 
 
 The spirit's law, the inward rule and guide 
 Scholar and peasant, lord and serf allied." 
 
 — Whittier. 
 
 They bore the message of freedom, of liberty, of 
 intelligence and of knowledge. The founding of 
 Miami monthly miCeting upon this spot a hundred years 
 ago was a message written in the hardships of pioneer 
 life against human slavery and the ring of the pioneer's 
 ax in the primeval forest as it echoed on these hill- 
 sides was as much a protest for freedom as the roar 
 of the cannon at Gettysburg and at Appomattox. It 
 was a message that helped to make it possible for the 
 Northwest Territory, for Ohio and Indiana, for Il- 
 linois, Michigan and Wisconsin to say what New 
 York or Pennsylvania, what the New England states 
 cannot say. We never were in bondage, we were 
 free born. 
 
 But has no spark of this fire divine come along 
 the line to you and me? Has the fire ceased to burn 
 tipon the altar? Sometimes it helps us to see our mis- 
 sion to eliminate. The telegraph is made for one 
 m.essage, the telephone for another, the post for 
 another and there are some that must be borne by 
 freight. So with God's messengers, they are not all 
 designed to carry the same message. The Salvation 
 Army has a great and vital message. Its work in our 
 great cities is v/orthy of the highest praise. It is 
 bringing the message of salvation to many a lost soul, 
 souls lost to society, souls lost to friends, lost to 
 church and to home and to their creator. But I 
 
104 
 
 have never believed that the Society of Friends in any 
 of its branches was designed to carry this message. 
 To save lost souls is a great messaee, but it is not 
 the only message. Let the Salvation Army and Rescue 
 Mission and our Doors of Hope carry their message, 
 but the vital message of Quakerism of to-day is not 
 to save the lost souls, but it is to keep souls from 
 being lost. 
 
 A wrecking crew is very essential v^dien some boat 
 is on the reefs and rocks, but the shipyard that sends 
 out the great boats ready to bear the commerce of 
 the world is certainly much more useful to society. 
 Every meeting of the Society of Friends should be 
 not so much a soul-saving station as a character build- 
 ing ship-yard, sending forth from her doors and from 
 her schools and colleges, young men and women whom 
 you know will not make shipwrecks on life's voyage. 
 Whatever may be our idea of the evolution of the 
 Christian religion or of the evolution of the Chris- 
 tian civilization and of human society, one thing is 
 sure: Humanity has been building a stairway from 
 the bottomless pit of savagery, up through the ages, 
 step by step, to the sweetness of the civilization of the 
 twentieth century. The vital message of Quakerism 
 in the past has been to add steps to that stairway, 
 lifting civilization higher and higher. 
 
 When George Fox and his followers broke the 
 bonds of dogma and creed and bore a message of un- 
 conditional religious liberty to the world, Christianity 
 leaped forward five hundred years ; two hundred and 
 fifty years have passed by and the Christian world 
 everywhere is longing to accept it. It is making its 
 inroads into the heart of the Catholic Church itself 
 and mankind everywhere is learning as Oliver Wendell 
 Holmes said of Whittier: 
 
105 
 
 "Not thine to lean on priesthood's broken reed 
 
 No barriers caged thee in a baggot's fold 
 Did zealots ask to syllable thy creed 
 
 Thou saidst *Our Father' and thy creed was told." 
 
 When William Penn came with his message of 
 liberty and his idea of a representative government 
 as witnessed by his holy experiment on the banks of 
 the Delaware, he added a long and high step to the 
 stairway of human progress and set upon the top 
 thereof the torch of liberty, the light of which has 
 encircled the globe. When Mary Dyer, from the scaf- 
 fold on Boston Common on which she died, sent forth 
 the message to the general court of Massachusetts Bay 
 Colony, that your laws of intolerance must be re- 
 pealed, King Charles upon his throne heard it in fear 
 and the next provincial charter he granted gave to 
 the world the first legal establishment of religious 
 liberty, given at the request of Mary Dyer's husband, 
 before the throne. 
 
 These are steps in this stairway that lead from 
 earth to heaven ; they are established forever and the 
 last heir of all the ages shall travel over them, in joy. 
 
 But the stairvvay is not finished ; it will never 
 be finished until it reaches the far-off heights of the 
 Elysian Fields, when "the knowledge of the Lord shall 
 cover the earth as the v/aters do the sea." We have 
 some vital messages and some definite steps in this 
 stairway, on human progress that we must lay or 
 another shall take our crown. 
 
 Civilization has grander steps to build than have 
 ever been built. We are far from the golden rule. 
 The world has not yet learned what is the greatest 
 heroism. Our heroes of war, our Custers and our 
 Hobsons are called our bravest and most patriotic men. 
 We spend more for arms and preparations for war 
 than for the higher education of our youth. We cul- 
 
106 
 
 tlvate this great remnant of barbarism and we do it 
 in the nanie of the extension of com.merce and civi- 
 lization. We do it in the name of humanity, we call 
 it "taking up the white man's burden" and *'the Anglo- 
 Saxon's mission" and even more we do it in the name 
 of the extension of the Kingdom of the Prince of 
 Peace. Never did the times call more loudly than 
 now for some organization to teach our young men 
 that it is a braver thing to live a brave life in a 
 "black coat than to die a brave death in yellow leggins 
 and jacket. To teach that it is a more patriotic 
 service to be turning the Vv^heels of somiC factory or 
 follov/ing the plow cr honestly dealing in merchandise 
 than to be drilling in an arm.y post or sailing on a 
 man of war. Five years have scarcely passed since in 
 the name of humanity, the popular press, with the 
 yellow journals in the land, the politician and pro- 
 fessional military man, under the guise of war for 
 hum.anity, caused this nation to turn its back on 
 the record of a century and traniple under foot the 
 fundamental principles of our revolutionary fathers 
 and I am sorry to say that many pulpits joined in 
 this clam.or. Quakerism has a higher m.essage of civi- 
 lization for the world than that. It has a message 
 of higher patriotism than ever came from San Juan 
 Plill or Manila Bav. The messagfc of Quakerism is 
 for a higher civilization, not only in the Philippines 
 and South Africa, but a higher civilization in Wash- 
 ington and London and truer representatives of pa- 
 triotism in Congress and in Parliament. Ours is a 
 message cf peace. While other pulpits pray for the 
 success of arms and send up their thanks for victory 
 through the smoke of battle, we will erect within 
 our borders no altar to the *'god of war," but within 
 our hearts we shall build an altar to the Prince of Peace 
 and upon it there shall never be any bloody sacrifice. 
 
107 
 
 We shall declare the message of Charles Sumner, 
 ''There is no peace that is not honorable, there is no 
 war that is not dishonorable." We shall teach the 
 world in the language of Longfellow : 
 
 "Were half the power that fills the world with terror 
 Were half the wealth bestowed on camps and courts 
 
 Given to redeem the world from error 
 There were no need of arsenals and forts." 
 
 Never was such need of this message to the world 
 and never such promise of fruitful harvest as now. 
 Take up the prophetic declaration : ''Beat thy swords 
 into plow shares and thy spears into pruning hooks'* 
 and the twentieth century will see the fulfilment of 
 this phophecy. The statesmanship of such men as 
 Charles Sumner and John Bright and James G. Blaine 
 shall be the anvil upon which that sword shall be 
 beaten and the peace-loving songs of Whittier and 
 Longfellow and Tennyson shall be the hammer that 
 shall fall in strokes of sweet cadence upon that anvil 
 and Andrew Carnegie's Temple of Peace and the 
 Church shall be the smilh-shop, and the Mighty Arm 
 of Jehovah shall complete the v/ork. , 
 
 All the battles for freedom have not yet been 
 v/on. There are certain inalienable riglits that are in- 
 lierent. Among these are the rights to follow any 
 lawful line of trade and commerce and upon the other 
 side the inalienable right tO' labor. We live in an age 
 of combination v/hen there is too much danger of 
 individuality being lost. The business mian has formed 
 a partnership, and the partnership has fonned a cor- 
 poration, and the corporation lias formed a trust ; and 
 every step has moved us farther from the individual 
 and in too m.any cases by this rem.oval we get away 
 from the hum.an conscience and from the sym.pathy 
 cf the human heart and cheapen the value of human 
 
108 
 
 life and make man a machine whose only value is the 
 number of nails he can drive in a day or the number 
 of bolts he can make at the forsje. 
 
 These organizations are but the natural outgrowth 
 of our industries. They are part of the evolution of 
 society and they will remain, and should remain ; but 
 they must be taught their proper place. Let the 
 Church, let the Society of Friends teach the corpora- 
 tion and teach the trust the true lav/, ''Whatsoever 
 ve v/ould that men should do to you, do ye even so to 
 them." 
 
 The combination of capital upon the one hand 
 is met by the union of labor on the other and the 
 individual in the union of labor is lost as much as 
 he is in the union of capital. Ever since that far- 
 off day, when in the language of Elizabeth Brown- 
 in"f ''God's curse became a blessin?::" and the edict of 
 heaven was "in the sweat of thy face shalt thou eat 
 bread," every man has tiie inlierent and individual 
 right of labor and is entitled to its reward. The 
 crimes tiiat have been committed in the name of labor 
 in the last decade, cover almost the whole catalogue 
 from provoke to riot, murder and treason. Men have 
 been denied, in the name of labor, the right to labor 
 while their children suffered for bread. Their homes 
 burned over their heads, fathers and brothers are 
 murdered and the press at large is silent upon the 
 question. The labor union is also a part of the evolu- 
 tion of human society. It will remain and should re- 
 main, but it must learn the message that Quakerism 
 has been repeating these two and a half centuries, 
 the absolute supremacy of the individual. When labor 
 will cease to be at war with labor and when capital 
 has learned the golden rule then labor will cease to 
 be at war with capital and that fundamental principal 
 of Quakerism shall be established in human society. 
 
109 
 
 The supremacy of the individual. Bear them this 
 message : 
 
 To right's eternal law, the beggar at the gate 
 
 Tlie toiler in the field 
 The tradesman with his ware, and the great magnate 
 
 All alike must yield 
 
 Our grandfathers hy their votes and testimony 
 by day and by that faithful old "Quaker carriage" 
 carrying some fugitive toward the north star by night, 
 v/ere solving the question of slavery. They joined 
 in the union of forces that removed that dark stain 
 from the emblem of our country. But there is a 
 slavery worse than that of the body, there are chains 
 stronger than those made of iron. When Abraham 
 Lincoln was candidate for United States senator, he 
 made that distinguished speech before the Republican 
 convention of Illinois that has immortalized his name. 
 **This nation cannot live one-half slave and one-half 
 free." It is equally true to-day that this nation can 
 not live one-half drunk and one-half sober. The saloon 
 or the church must go. 
 
 In 1848 when William H. Seward was governor 
 of New York, he came to Cleveland to make a speech. 
 He knew full well the ideas of the people of the 
 W^estern Reserve and to the consternation of his po- 
 litical friends, he declared, ''Slavery is wrong and there 
 is but one w^ay to right it, and that is to abolish it, 
 and you and I must see to it that we do it." What- 
 ever may be your idea of temperance there is one 
 thing sure, the saloon as an institution is wrong and 
 there is but one way to right it, and that is to pro- 
 hibit it. This is a vital message the Society of Friends 
 should bear. Let not our conscience be lulled into a 
 sleep of indifference. Levi Coffin, Lucretia ]Mott, the 
 Society of Friends at large, bore no uncertain mes- 
 
110 
 
 sage upon the slavery question. Our great cities, i 
 
 often ruled in the interests of breweries, are in the | 
 
 bondage of vice and the thralldom of greed. We are '\ 
 
 unworthy of the heirship that is cast upon us if we j! 
 
 do not inscribe upon our banners, *'The saloon must '' 
 
 go," and like brave soldiers march over the rough hills !| 
 of prejudice, scorn and ridicule until we plant that 
 
 banner upon the ruins of every brewery and saloon . 
 
 from ■ Maine to the Philippines ; let us bear that ; 
 message, not on election day alone, but on every day in 
 
 the year. It is a message of education, it is a mas- j 
 
 sage of morals, it is a message of good society, it is { 
 
 a message of good business as well as a political and '; 
 
 reliofious messac:'^ ' 
 
 i^iuus message. j 
 
 This, Oh, This, is a fight for humanity's sake ^ ,| 
 
 Oh land of freedom, awake, awake, ^ i 
 
 And drive from thy shores this curse and this woe '| 
 
 And write in thy statutes, "the saloon must go." " \ 
 
 ) 
 
 Time forbids that I mention the message we ,' 
 
 should bear to the inferior and down-trodden races of j 
 
 the earth as well as the great message of intelligence j 
 
 and knowledge we should bear to the young men and j 
 
 young women within our borders who are to help ; 
 
 shape the destiny of the twentieth century. The j 
 
 message of universal brotherhood and the message of j 
 
 increased knowledge and intelligence must go hand in j 
 
 hand. Suffice it that I sum it all in one picture. I ] 
 
 see a church that was not born to die, in it are the J 
 
 elements of everlasting life, like the pillars of Jason j 
 
 and Boaz of, Solomon's Temple, it stands for strength i 
 
 upon the one side and beauty upon the other. Be- i 
 
 hold it ! the intuitive knowledge of God in the human ' 
 
 soul is its foundation, righteous lives are its walls, earth j 
 
 is its beams and heaven its rafters, conscience is the un- ] 
 
 stained window through which the light of truth \ 
 
Ill 
 
 enters, inspired intelligence is its pulpit, the sweet 
 cadence of lives lived in harmony with the will of their 
 Creator is its music, each one who enters its portals 
 is its priest, convictions of the human soul are its 
 creed, and the freedom of thought its dogma, the olive 
 branch of peace is its adornment, and justice its pil- 
 lars, the human heart its altar, and the atmosphere that 
 envelopes and permeates it is love. Let philosophy dig" 
 deep, we will gladly go with it to the bottom; it 
 will never dig deeper than our foundation, God in the 
 human heart. Let science climb from peak to peak in 
 the realms of knowledge, hand in hand we will go with 
 it, knowing that all truth wherever found, is divine. 
 Creed and dogma and skepticism by such a message 
 will be robbed of the very ground on which they stand 
 ana shall go down into oblivion 
 
 "Unwept, unhonored and unsung." 
 
Scth H. Ellis : 
 
 "We have with us to-night the President of Earl- 
 ham College, from whom I am sure we will all be glad 
 to hear." 
 
 Robert L. Kelley, President of Earlham College, 
 said in part : 
 
 *'I did not come here to make a speech and it would 
 be quite unpardonable for me to occupy much of your 
 time. 
 
 *'It is a time for reminiscences and for individuals 
 v/ho can connect old times with the passing times, for 
 those who knovv^ something of the foundations of Quak- 
 erism. * * * I have the honor to stand for the 
 educational principles of Quakerism in this time in 
 which we live. May I say to you, Friends, that we, 
 who are engaged in educational work, have very many 
 opportunities to go out in the various fields of labor 
 and proclaim the principles of Quakerism. We are 
 glad to do so and are glad of the reception we get 
 when we give the world our Quaker ideals of educa- 
 tion. Fhave thought, as those who have founded it 
 have come before my mind, that we younger men are 
 not entitled to the credit we get. We are very much 
 indebted for those ideals we are proclaiming to the 
 fathers and mothers who established the meetings here 
 upon this ground. We are simply formulating again, 
 ■and stating in slightly different words those grand 
 ideals which had their foundation in the institutions 
 founded by our forefathers here. I take this oppor- 
 tunity to put the credit where it belongs, and insist 
 that the ideals of the guarded education did not place 
 education before the building of character, but that 
 
113 
 
 character and conscience first, is an idea we have bor- 
 rowed from the fathers." 
 
 Professor J. B. Wrigjit, Harvcysbiirg, O. : 
 
 Our Heavenly Father, we thank Thee to-night, as 
 we bow down before Thee in silent worship. We thank 
 Thee for the blessed inheritance that has come to us 
 as the children and grandchildren of the men and 
 women who 'knew God' and followed and obeyed Him 
 in the early days here. And we thank Thee that Thy 
 Spirit is just as ready to operate in the world now as 
 then; that Thou art just; and that our opportunities 
 are just as great as theirs were then. We thank Thee 
 that this inheritance is not in name only. Grant that 
 these, our meetings before Thee from time to time to 
 consider the richness and blessedness of our inheritance 
 may be the means of grace in Thy hands to quicken 
 in us the same spirit of consecration and cordial devo- 
 tion ; that we may come into a deeper knowledge of 
 Thee and a better understanding of Thy will concern- 
 ing us. We know it is a blessed thing to be led of 
 God. Grant that we may grovv^ in grace and in power. 
 And to Thy name will be ascribed all the glory now 
 and forever. Amen !" 
 Sefh H. Ellis : 
 
 "It is proper now for us to close our session that 
 we m.ay have peaceful rest." 
 
_ SEVENTH DAY, 9 45 A. M. 
 
 BIOGRAPHICAL SKETCH OF SAMUEL 
 . LINTON. 
 
 MARY BAILEY, JR.^ WAYNESVILLE, OHIO. 
 
 Samuel Linton was born in Bucks county, Penn- 
 sylvania, twelfth month, seventeenth, 1741. 
 
 His first ancestor v/ho came to America was John 
 Linton. While he was a student at Oxford, England, 
 he was sent with a company of soldiers to visit a 
 Quaker meeting to ascertain if anything was said 
 against the Church of England. While there he was 
 so impressed v\ath the simplicity, faith and earnestness 
 of the Friends that he became a convert to their re- 
 ligion and engaged in the ministry for a number of 
 years. He v/as an associate of William Penn's, both be- 
 fore and after he came to this country. Desiring 
 more freedom and the privilege to worship God as 
 their consciences dictated, he and his wife came to 
 America in 1792. ITis son, Benjamin Linton, Samuers 
 father, vv^as a learned and able man and noted astron- 
 om^er. 
 
 Sam.uel Linton was raised on a farm and learned 
 the weaver's trade. 
 
 In 1775 he married Elizabeth Harvye. They 
 had three sons and two daughters, David, Nathan, 
 James, Elizabeth and Jane. In 1802, about four years 
 after his v/ife's death, he with his five children left 
 
115 
 
 his Eastern home and started in a wagon for Ohio. 
 They came over the mountains to Pittsburg, where 
 he bought a raft, on which they floated down the Ohio 
 to Cincinnati, thence they came by wagon to Waynes- 
 ville. Here he purchased a very humble home, with 
 some farming land, and followed his trade with much 
 success. He soon became a prominent m^an in the 
 community. He had strong muscles, which counted 
 for much in the pioneer days in a heavily v/ooded 
 country, and he had a vigorous and practical mind to 
 direct the labor of himself and others in the Vv'ork of 
 opening up a home in the wilderness. 
 
 The bountiful crops grown en the new, rich soil, 
 and the increase of herds and flock soon enabled him 
 to extend a hospitality that seemed instinctive. The 
 latch string of his home was always out. Any man 
 with an honest face and no place to lay his head that 
 night was welcome. Nevvly arrived emigrants from 
 the old hom.e in the East would be taken in and fed 
 and lodged until a Icr?- cabin could be Dut ud to shelter 
 them. Traveling miinisters could tell iii their journals 
 of a warm welcom.e at Samuel Linton's. 
 
 A committee of Friends appointed by an Eastern 
 Yearly Meeting to visit the Indians on the border rest- 
 ed themselves and their horses and went on their vv-ay 
 rejoicing. And all this because the man was v/illing to 
 spend himself for others. 
 
 In 1804 he bought nve hundred acres of kmd on 
 Todd's Fork, three m.iles northeast of Wilmington, 
 where the next year he and his family located. 
 
 He was a true and valuable member of the Society 
 of Friends, and his descendants to the present genera- 
 tion have kept up the traditions, of the famnly in that 
 respect. 
 
 He and his family were members of Westland 
 Monthly Meeting in Pennsylvania until IMiami Month- 
 
116 
 
 ly Meeting was organized, of which he was the first 
 clerk. Then, after they moved to Todd's Fork, Center 
 IMonthly Meeting was estabhshed, and they became 
 members of it. 
 
 He was a good, kind father, an intelHgent and 
 far-seeing man. Ke had a hvely interest in national 
 politics and a clear understanding of the general gov- 
 ernment's policy toward the new states and territories 
 in the West. From his letters, written after he came 
 to Ohio, to friends in Philadelphia, we see he took" 
 •great interest and pleasure in the peace and happiness 
 of the settlement in the West. 
 
 These letters, v/hich were written in the years 
 1S04 to 1810, contain much interesting and well-written 
 history of the early inhabitants and their progress and 
 the condition of national afi^airs. Many passages of 
 his published correspondence show a keen sense of 
 humor. 
 
 His second son, Nathan, was appointed County 
 Surveyor when Clinton county v/as organized, which 
 office he held for forty years. In assisting the cause of 
 education he v/as forem.ost and took an active part in 
 the opening of public highways in his neighborhood. 
 Ke was among the first to introduce and encourage 
 th.e growtli of fine wool, and the propagating of choice 
 in; it. 
 
 He had a clear and active mind and was authority, 
 at eighty years of age, for all county surveys. 
 
 Nathan Linton was a consistent friend and had 
 th.e respect of all honored citizens. 
 
 Samuel Linton died the twenty-seventh of twelfth 
 month, 1823, at the home of his daughter, Elizabeth 
 Satterrhwaite, at Waynesville, Ohio. 
 
 Honest, truthful, self-reliant, helpful to others, he 
 left a namic that his descendants should cherish as an 
 heir-lcom. 
 
ABIJAH O'NEALL. 
 
 ELLA E. KEYS, Vv'AYNESVILLE, OHIO. 
 
 While looking: backward that v/e mav better tin- 
 dcrstand and appreciate Miami Monthly Meeting, it 
 may be seen that a large amount of credit is due to 
 Abijah O'Neal, the grandfather of George T. and the 
 late Abijah P. O'Neall. 
 
 He is described by a contemporary as being five 
 feet eight inches high and round-shouldered and hav- 
 ing a stout v.-ell-knit frame, light brown hair, gray 
 eyes, long upper lip and strong square jaw. His head 
 was massive, requiring a number eight hat. He had a 
 broad well developed forehead and a face that dis- 
 played great firmness. Such indeed v/as his ciiaracter 
 that to propose w^as to do. " He might break but he 
 did not bend.'' 
 
 He had some peculiarities. He chose not to sleep 
 on feathers but instead preferred a bed of fresh clean 
 straw. At a tim_e v/hen the use of spirituous liquors 
 was almost universal he v/as strictly abstemious. He 
 never drank tea or coffee and never used toba.cco.. He 
 wore his hair closely clipped and always had four holes 
 cut in the crov/n of his hat. The explanation of this 
 habit was that ever after the brutal assault during the 
 Revolution, he suffered much from nervous headache 
 and wdshed a palliative. 
 
 Abijah O'Neall was born near Winchester, Va., 
 Jan. 21, 1762. When seventeen years old he removed 
 
118 
 
 to South Carolina and settled on Bush River, now 
 Newberry district, where the family passed through 
 the bloody scenes of the Revolution, many times suffer- 
 ing alike from both Whig and Tory. Only his relig- 
 ious faith and strong parental control kept young 
 O'Neall, a passive non-combatant, byt he was not 
 exempt from brutal outrage. In January, 1781, when 
 Gol. Tarleton was moving against the Patriotic forces, 
 which resulted in the Battle of Cowpens, January 17, 
 1 78 1, the British forces vv'ere encamped on the O'Neall 
 lands, and Abijah was taken before a number of Eng- 
 lish officers, who demanded information as to the posi- 
 tion and number of Morgan's army, but he would not 
 give it. When the officers found they could not get by 
 threats or persuasion the desired information, they as- 
 saulted him with their swords until his scalp hung in 
 tatters from his head and he was left but little better 
 than dead. In an insensible condition he V\^as carried to 
 the home of John Kelly, whose daughter, Anna, proved 
 the good angel who nursed him back to life and 
 eventually into health, and whom he rewarded by a 
 lifetime love and devotion, their marriage being solem- 
 nized according: to the rites of Friends in Bush River 
 ]\ieeting, Dec. 19, 1784. 
 
 The following years of Abijah O'Neall's life were 
 busy ones yet he never ceased to be inflamed by what 
 he considered the great wrong of human slavery and 
 the ills of rearing a family under its blighting influence. 
 His wife was by inheritance a large slave holder. The 
 Ordinance of 1787 and the opening for settlement of 
 the territory north of the Ohio river, opened a new 
 field for those who vv^shed to escape from evils which 
 they could not control. In May, 1798, Abijah left 
 home on horseback to hunt for a future abode. His 
 tour of exploration occupied about two months. In 
 autumn, he and his brother-in-lav.^, Samuel Kelly, 
 
119 
 
 bought of Dr. Brown, 3,1 loj acres of land lying on 
 th^ east side of the Little Miami river, north of 
 Caesar's creek, near the town of Waynesville, which 
 then contained but seven families. 
 
 Abijah and his wife had much trouble in freeing 
 their slaves. The laws of South Carolina would not 
 allow a master to release a slave without giving bond 
 that the slave should not become a public charge and 
 that he should not be submissive to the laws through 
 the commission of a crime. All could not give such a 
 bond and m.any were not willing to do so. Those freed 
 caused much trouble, Abijah having to make three 
 trips to South Carolina on account of their misdeeds 
 and general worthlessness. 
 
 In the late summer all arrangements being com- 
 pleted, Abijah went before Bush River Monthly Meet- 
 ing'-, of which he v/as a member and asked for a cer- 
 tificate of membership. After due deliberation the 
 membership committee declined to grant the request 
 and gave as a reason for so doing, " The expressed 
 desire w^as not that of a sane man. The desire to take 
 his family from their home and friends into the wilder- 
 ness was so unreasonable as to show of, itself an un- 
 balanced mind and the request could not be granted." 
 Abijah denounced them in no measured terms as being 
 hypocritical. That the stain of human blood was on 
 their souls, that the Almighty would visit them v/ith 
 sw^ift and sure punishment for their hypocrisy, that 
 their meetinp- would be scattered to the four winds, 
 that the members would seek an asylum elsewhere and 
 their land be left as desolate as the plains of Arabia 
 was a prediciion which v/as fulfilled. In less than ten 
 years from a membership of one hundred families, 
 but eleven of the crisfinal members remained. Over 
 two hundred persons of whom had united with the 
 
120 
 
 meeting at Waynesville and in a few years the doors 
 of the meeting were closed forever. 
 
 Near the close of September, 1799, ^^^^ family 
 train started and completed the journey in forty-two 
 days. The route pursued from Newberry was by way 
 of Greenville, through Saluda Gap, to Ashville, N. C, 
 along the French Broad River, past Bald Mountain, 
 to Greenville, Tenn., via Cumberland Gap, Lexington, 
 Ky., Cincinnati, and Lebanon to Waynesville. Prac- 
 tically the same road remains the great thoroughfare 
 of travel from the southeast to the northwest to-day. 
 
 The families that immigrated with them were 
 Jesse and David Pugh, William Mills, Robert Kelly, 
 Isaac Perkins and tv\^o others, all being members of 
 Bush River Monthly Meeting.' 
 
 On arrival at Waynesville the family moved into 
 a cabin Vv^hich stood where Michael Liddy now resides. 
 During the winter some rude improvements were made 
 on the property where William Frame now lives. It 
 then became the O'Neall hom^e and they, the first set- 
 tlers east of the Little Miam.i. 
 
 The family now being permanently located in 
 their new home, Abijah turned his attention to the 
 improvement of the country and the people with whom 
 his lot was cast. He was an excellent and hence a 
 very busy surveyor. After providing for the imme- 
 diate physical wants of his family he attended to their 
 moral and intellectual wants. In 1802 he caused a 
 school for liis and other children to be taught in his 
 own house by Joel Wright who also taught in 1804, 
 1805 and 1807. Abijah was very kind hearted and 
 gave a helping hand to all who needed assistance. 
 
 Fie died suddenly in the prime of his life and 
 full strength of manhood. May 11, 1823. His remains 
 were laid to rest in an unmarked grave near the north- 
 east corner of the Friends' graveyard. 
 
121 
 
 He was a strong-willed, self-reliant man, one born 
 to be master of himself and of others, a leader among 
 men, and a controller of events. 
 
 To-day our praise is due him for the services he 
 rendered the vicinity during his life and the descend- 
 ants he has left to continue the work he loved. 
 
 "Can we forget that brave and hardy band 
 Who made their homes first in this western land? 
 Their names should be enrolled on history's page 
 To be preserved by each succeeding age. 
 
 "They were the fathers of the mighty west, 
 Their arduous labors Heaven above has blessed ; 
 Before them fell the forest of the plain, 
 And peace and plenty follov/ in the train ;•" \ 
 
•^ . SAMUEL KELLY, SR. m 
 
 (mACEL WILSON^ SELMA, OHIO.) 
 
 About 1750 there emigrated from Kings county, 
 Ireland, Timothy Kelly, his two sons, Samuel and 
 John and his daughter, Abigail. 
 
 They were of good famiily and wealthy, but the 
 young men were too independent and energetic to sub- 
 mit to the rule England had imposed upon the little 
 isle, and seeing trouble in the distance came to Amicrica 
 in search of entire freedom and peace. 
 
 They settled in South Carolina on the Wateree 
 river near the present site of the City of Camden. 
 
 Five years after coming to Amxcrica John Kelly, 
 father of the subject of this sketch, married Mary 
 Evans. She was of English descent, although born 
 in Pennsylvania, and quite an able woman both 
 physically and mentally. 
 
 In 1762 the brothers moved to the District of 
 Newberry on the Bush river and helped to found what 
 is now Bush River Friends' Meeting. 
 
 John settled on the south and Samuel on the north 
 side of the river and the old place, Springfield, was 
 kept by the Kelly's until Judge O'Neall's death in 
 1863. Slave holding was not then against the Disci- 
 pline of the Friends' Church and John Kelly, Sainiiel's 
 father, owned quite a number, among them a young 
 man whom he promised to liberate at his death ; 
 so this slave, to hasten his release, poisoned the water 
 of a spring which his master particularly liked and 
 caused his death in two weeks. 
 
 This sad occurrence left the care of affairs to the 
 
123 
 
 mother and two elder sons, Isaac and Samuel, who 
 were appointed executors. Isaac, as the elder son, 
 inherited the estate, but three weeks after his mar- 
 riage with Merris Gaunt and soon after his father's 
 death, he died, leaving the inheritance to Samuel. 
 
 After his mother's death, Samuel was left in sole 
 charge of the family and having raised and educated 
 them all, he divided the property equally among them. 
 
 Samuel was six feet high, broad shouldered and 
 well proportioned. He had the same clear Irish skin 
 as his ancestors, the sam.e honest blue eyes, straight 
 nose, full forehead and auburn hair. He v/as always 
 an active man, even in his old age, and he and his 
 saddle horse Charlie v/ere a common sight to his 
 friends. 
 
 On New Year's day, 17S8, at the age of tv/enty- 
 seven, he married Hannah Pearson, an English girl, 
 daughter of Samuel and Mary Pearson, of Virginia. 
 
 They were the devoted parents of eight children: 
 Mary, Vvdio was married to Andrev/ Vv^nittacre ; Isaac, 
 who died at the age of thirty; Jolm, vvho married 
 Mary O'Neall and" died at the age of thirty-four; 
 Timothy, who married Avis Sleeper; Samuel, who 
 first married Achsah Stubbs, three years after her 
 death married Ruth Ann Cause and five years after 
 her death Sarah Pine. He it is whom some of the 
 older Friends m.ay remember and three of whose four 
 children vv-e still find in our midst. The next child 
 v/as Moses, who was killed by a falling log two years 
 after they came to Ohio. Then Moses, Jr., vvdio was 
 born in Ohio and married Abigail Satterthwaite, and 
 Anna, v/ho died in her thirtieth year. Anna Kelly, 
 Samuel's sister, was married to Abijah O'Neail, about 
 whom Vv^e have just heard and he and Samuel pur- 
 chased from Dr. Jacob Roberts Brov/n the option on 
 his three-thousand acre military claim, said to be sit- 
 
124 
 
 uatecl on the Little Miami river near Waynesville. 
 Before starting to locate the claim, Samuel determined 
 to rid himself of a great weight, namely, the owning 
 of slaves, so he and his sister liberated all of their 
 human property but tv/o old ones, whom they brought 
 to Ohio with them and cared for the rest of their 
 lives. 
 
 In September of 1798, Samuel and Abijah O'Neall 
 started on horseback on their nine hundred mile ride. 
 Clothing for themselves and food for all, were car- 
 ried on the backs of pack horses. Their journey was 
 comparatively uneventful, and after hastily looking 
 over most of -the claim, they returned home, well 
 pleased, and bought the land. 
 
 Abijah was able to start for his nev/ home the 
 next year, but Samuel's business kept him from going 
 until September of 180:. 
 
 They had both asked for their certificates of 
 membership to start a Meeting in the west, but were 
 refused because their friends, or rather neighbors, 
 said no sane men vv^ould choose such a home for their 
 families ; their answer was that they only went to 
 prepare a Vv^ay for the rest of the Meeting, and from 
 v/hat Judge O'Neall says, v/e knov/ how true this 
 answer was, for "The exodus begun by Abijah O'Neall 
 in 1/99 aiKi Samuel Kelly in 1801, was followed so 
 rapidly that Bush River Meeting melted away, like 
 frost on a May morning, and in the lapse of the next 
 six vears the Meeting which he had frequently seen 
 attended by five hundred Friends had practically 
 passed out of existence and in a few years more its 
 doors were closed forever." 
 
 With Samuel Kelley came several of his neighbors, 
 making quite a train across East Tennessee, by way of 
 the Cumberland Gap, through central Kentucky, cross- 
 ing the Ohio at Cincinnati. Samuel led the way on 
 
125 
 
 horseback, picking out the best road and finding the 
 most suitable places to ford the rivers and camp, 
 while the wagon with his family and most valuable 
 goods v/as driven by Wilk Furnas, at the head of the 
 train. 
 
 They met m^any difficulties, the hardest being the 
 crossing of the Clinch mountain. Some places were 
 so steep that it seemed almost im.pcssible for a single 
 horse to climb, but by putting tv/o or three teams to 
 one wagon, they m.anaged to reach the top, only to 
 fmd that the danger had just begun. Of course no 
 ordinary brake would hold on such a slope, so they 
 used stout ropes, and by tying them to the wagon 
 and then taking a wrap around a tree, they could 
 let the wagon down as slowly as they wished. After 
 forty days' travel they at last reached Waynesville. 
 
 Their ftrst winter was spent with Abijah 
 O'Neall, but early in the spring their new dwelling 
 was completed and they soon made it an ideal home, 
 a home where all who went felt better and richer for 
 having lived where love, peace and a Christian spirit 
 dwelt continually and shed their influence over all. 
 
 Until the Meeting house Vv^as built, it was in this 
 fitting place that the little body of Friends held their 
 silent comimunion with the Father or listened to the 
 earnest plea of one of its members. 
 
 Here Samuel and his wife lived, united in their 
 happiness until July of 1839, when at seventy-four 
 years of age, the mother and wife v/as called to a 
 higher duty and later, in 185 1, at the age of ninety- 
 one years, the father followed. 
 
 So passed away a true Quaker pioneer, one re- 
 markable for his kindness and hospitality, one whose 
 great moral and physical strength helped to elevate 
 all who knew him. 
 
Seth H. Ellis : 
 
 "What a grand thing it is that God does not put 
 it upon 3'oung men and women of to-day to cross those 
 m.ountains. I thought I would ask at the close of 
 these papers how many in the audience are descendants 
 of these brave pioneers ?" 
 
 There were present in the audience at this time as 
 follows : 
 
 Descendants of Joel Wright, seven. 
 Descendants of Robert Furnas, tVv^enty-six. 
 Descendants of Sammuel Linton, thirty. 
 Descendants of Elijah O'Neall, five. 
 Descendants of Samuel Kellev, six. 
 
THE WORK OF FRIENDS FOR PEACE AND 
 ARBITRATION. 
 
 (prof. ELBERT RUSSELL, EARLHAM COLLEGE, 
 RICHMOND, INDL\NA.) 
 
 There is an inherent difficulty in the task set me 
 at this time. That influence which, for lack of a bet- 
 ter term, we call Quakerism, has been almost without 
 exception a purely spiritual force. It has not been 
 embodied in great ecclesiastical organizations nor ex- 
 pressed by means of political or military power. It is 
 difficult to describe the achievements of such a force. 
 Its work is so intangible that the historian cannot 
 say with certainty that any outcome is due solely 
 to its influence ; he cannot point with pride to un- 
 questioned, tangible results. The peace work of 
 Friends has, for the greatest part, consisted in keep- 
 ing in operation those forces and influences that have 
 tended to give a truer conception of Christianity, to 
 enhance the feeling of brotherhood among men, and 
 so to create an abhorrence of war. How shall we 
 say when and where this influence, working often un- 
 conscious of its origin, has mitigated the horrors of 
 warfare or serve to prevent strife. How often has 
 it not been the influence that led to results for which 
 others got the credit when war was averted or peace 
 hastened? Of this much we may be sure from the 
 very nature of the case, viz., that the net results of 
 the work that Friends have done in the world in behalf 
 
128 
 
 of peace and arbitration, are far more numerous than 
 any record outside God's judgment book will ever 
 sliovv. We shall content ourselves to-day with re- 
 viewing briefly the tangible work done by Friends and 
 the influences set in motion by them looking toward 
 the promotion of the reign of peace among nations. 
 
 The first orreat contribution of the Friends to the 
 cause of peace vv^as their refusal to bear arms or fight. 
 This is the best known part of their testimony against 
 war, and has given them the name of non-residents. 
 But this is only the negative aspect of their attitude. 
 It only comes out Vv^ith any emphasis in time of war, 
 and then its force has alv/ays been lessened by the fact 
 that as a practical attitude it looks so much like the 
 attitude of treason or of cowardice. Of course the 
 world has come to recognize that the Quaker's refusal 
 to fight arises from higher motives and has learned 
 to respect his conscience, but the time of war is not 
 the time when men are best prepared to appre- 
 ciate the truth of their position. In time of peace this 
 testimony of non-resistance is not possible, and some 
 more effective way of teaching the world the evil of 
 war is necessary for those times when m.en's preju- 
 dices are not strengthened by the passion and heat of 
 conflict and when the reason is more open to con- 
 viction. 
 
 Yet I would not underestimate the power of such 
 ■examples nor the influence for good of this practical 
 demonstration to the world that Christian character 
 is something incompatible with that of the warrior and 
 that men mav live without fi^rhtincr even in times of 
 carnage, and even so maintain their lives and rights 
 jn the midst of armed opposition and persecution. 
 Such action starts discussion, compels men to review 
 the grounds on which they insisted that fighting is 
 
129 
 
 often a Qiristian duty and thus opens their minds 
 to the light of peace. 
 
 Our opposition to war is but incidental to our 
 conception of the Christian Hfe. The first Friends 
 did not specially attack war as an organized evil, but 
 simply eschewed it as part of the devil's work, all of 
 which they "denied." When George Fox was offered 
 the position of captain of a band of militia, he re- 
 fused, because he lived "in the power of that life which 
 removed the cause of all war." Fox and his fol- 
 lowers found war inconsistent with the teachings of 
 Jesus Christ. They could not conceive Him — the 
 Love incarnate — shedding his fellow's blood. Con- 
 sequently they neglected and opposed war as they 
 did everything springing from human selfishness and 
 hatred. This return to and revival of the position 
 of the first disciples of Jesus has had a powerful in- 
 fluence on the tliought of the Christian v/orld and is 
 coming more and more to be shared by other spiritually 
 minded people. In as far as the world can be brought 
 to the spiritual experience of the Friends, must war 
 cease, because from the truly converted man the 
 impulse to war and the spirit of it must disappear. 
 
 In a third way Friends have powerfully promoted 
 ideas of peace. In the minds of a large part of the 
 world militarism and patriotism are inseparable. 
 They think a man can not be a good and service- 
 able citizen of a country, if he will not bear arms in 
 its defense. Friends have done much to teach the 
 possibility of a patriotism that is neither national 
 clannishness on one hand nor militarism on the other. 
 They have called attention to the fact that the 
 Quaker virtues are the ultimate basis of good citi- 
 zenship ; that no free government can exist unless 
 it be founded on the conscientious rectitude, integrity, 
 justice, and loyalty of its citizens; that the most 
 
130 
 
 dangerous foe to a people, against which no armies 
 can defend it, is its own viciousness; that the gov- 
 ernment of a free people like the kingdom of God, is 
 within men, rests ultimately on a moral and spiritual 
 basis. To demonstrate by example the value to a 
 country of an upright, unselfish citizenship, to make 
 men see that patriotism may exist without warfare, 
 that the true interests of a country are best promoted 
 by the pursuits of peace, and that moral and spiritual 
 warfare waged against vice, ignorance and sin of men,, 
 v/hether at home or abroad, removes the causes that 
 commonly lead men to carnal warfare — this is by no 
 means the least service of Friends to the cause of" 
 peace. 
 
 We turn from these to some more tangible and 
 outward phases of the work of Friends for peace and 
 arbitration, some which are easier for the historian 
 to seize upon, and which v\^ill more readily satisfy 
 men who are clamorous for definite results. 
 
 One naturally thinks first of William Penn and 
 his ''holy experiment" in civil government. Among 
 the three Friends, Fox, Barclay and Penn, who gave 
 impulse and shape to the Quaker movement, it was the 
 latter's task to shape its civil and political forms and 
 ideals. Though he was the son of an English admiral, 
 and himself destined for the army, when he became 
 a Friend he learned to lean upon a higher power 
 than that of the sword. Through the debt of Charles. 
 Stuart to his father, Penn received his unique oppor- 
 tunity to put into practical operation his ideal of a 
 non-military state. This experiment was worked out 
 in Pennsylvania. The circumstances were not aus- 
 picious. The age was a warlike age. The colony 
 was not wholly made up of Quakers, whose convic- 
 tions were opposed to Vv^ar, and who knew the higher 
 powers of the spiritual life. Men of warlike train- 
 
131 
 
 ing and beliefs, attracted by the liberty of government-: 
 and belief guaranteed in the new colony flocked to it^ 
 The Indians with whom Penn had first to deal, were- 
 neither civilized nor predisposed to treat kindly the- 
 white men who were intruding themselves on their 
 lands. The stories of the cruel and exterminating 
 wars which had been waged by the white men in 
 New England and Virginia had made them suspicious : 
 and hostile. But Penn succeeded in winning their 
 confidence, and made with them, the only treaty "that 
 was never sworn to and never broken." Wars raged"' 
 on either side of the colony, but as long as the- 
 Indians identified it with the Quakers it was at peace 
 with them and they with it. Lord Baltimore, Vv'ho-- 
 had founded Maryland on the south, became engaged^" 
 in a dispute with the proprietor of Pennsylvania about 
 the boundary. To uphold his own contention and 
 rights he invaded Pennsylvania vath an arm3^ But: 
 he found no one to fight. Only peaceful hamlets and" 
 quietly grazing flocks met him, and unable to settle- 
 the matter in this way, he returned home. As part; 
 of his system of government, Penn established boards 
 of arbitration in every county of his colony as a better 
 v/ay of settling differences between citizens of the 
 commonwealth than by resort to the courses of law. 
 
 Pennsylvania was a non-mjlitar}^ governinent dur- 
 ing the life of Penn and that of his sons. This condi- 
 tion lasted some seventy years as a v/hcle, until the 
 growing pressure of the non-Ouaker majority and the- 
 excitement of the imminent French and Indian war^ 
 led the Quakers to refuse longer to serve in the as- 
 sembly whose policy it could no longer approve. But 
 the exoerim-cnt lasted lonof enouHi to demonstrate 
 certain truths that have had a lasting influence on the 
 form of governm.ent and policy of this country. It ■ 
 demonstrated the practicibility of government that docs- ; 
 
132 
 
 not ixst on military force, even in dealing with savage 
 tribes like the Indians. It demonstrated that an army 
 ;:for the defense of the territory and honor of a coun- 
 try is not necessary. Lord Baltimore's invasion could 
 do no harm to a country that woiild not fight. It 
 vshov/ed the practical value of the principle of arbi- 
 tration. Penn's charters were the model upon which 
 the constitution of the Commonwealth was made and 
 it in turn powerfully influenced the Constitution of the 
 United States. The fact that we have never been 
 a military people, have been comparatively free from 
 military policies and ambitions, have had no appreci- 
 able standing army, have been slow to engage in the 
 quarrels of other nations, and have so largely used 
 the method of arbitration to adjust our difficulties to 
 other countries — these facts are due in part to the 
 practical influence of Penn's experiment in Penn- 
 sylvania. 
 
 Penn's other great contribution to the cause of 
 peace is his "Plan for the Present Peace of Europe." 
 One cannot say with certainty how much influence 
 this plan of Penn's has had on the thought of the 
 v/orld. Certainly the experience of Penn entitled him 
 to be heard on such a subject, but he produced it 
 during the time when he was under a cloud because 
 his enemies had smirched his reputation and caused 
 him to lose, temporarily, the control of his province 
 ;and to retire from public life. Yet it is known that 
 three Friends, two of them Stephen Grellet and Wil- 
 ' liam Allen, had frequent intercourse with Czar Alex- 
 •ander T of Russia at the beginning of the nineteenth 
 -century and discussed with him the question of main- 
 taining the peace of Europe. William Penn's work 
 must have shaped to a great extent the ideas which 
 'Ihey;^ presented to the emperor on the subject. This 
 ...is all ihe more significant when v/e remember that it 
 
133 
 
 was a grandson of Alexander's brother who caUed the - 
 Congress which estabhshed the Hague Court. 
 
 Penn's plan, presented in his "Essay for the 
 Present and Future Peace of Europe," was briefly as 
 follows. I quote from the address of Philip Garret 
 before the American Friends' Peace Conference: 
 
 'The main feature of the essay was an imperial 
 Diet or Parliament, which was to sit once in one,, 
 two or three years, before which sovereign assembly 
 should be brought all differences depending between 
 one sovereign and another that could not be made up 
 by private embassies before the session began. 
 
 The Diet was to represent the nations of Eurppe 
 and he proceeds to particularize by naming the num- 
 ber of representatives from each nation. There were ■ 
 only six from England, v/hile Germany v/as assigned 
 12,'^France lo, Spain lo, Italy 8. =!= * * He goes 
 en to say, '' And if the* Turks and Muscovites are taken 
 in, as seemis but fit and just, they will makeio apiece 
 more." "Sweedland" and Poland Vv'ere each to li^ve 
 four, altho the half-barbarous Muscovites have swal- 
 lowed or partitioned the latter out of existence since. 
 
 If any power Vv^ould not submit to the award of 
 this Diet, 'the other nations were to unite and compel 
 submission. This sounds v/arlike, but Penn believed, 
 I suppose, that there v.'ould be little occasion for such 
 use of force. 
 
 Some mention should be made ox the organized 
 work of Friends both in propagating principles of 
 peace and arbitration, and in influencing the policy 
 of the government and in opposing legislation that 
 would put the country on a military basis, or make 
 military service compulsory. This lias been consist- 
 ently and generally done by the various Yearly Meet- 
 ings and their subordinate meetings, largely through' 
 committees appointed and kept for the purpose. 
 
134 
 
 Perhaps the most powerful single agency in this, 
 'country in promoting sentiment in favor of peace and 
 ^arbitration is the American Peace Society. It was to 
 Friends that it has had to look for the capable man 
 who has made it the force it has become. His states- 
 manlike studies, papers and addreses on this question 
 liave certainly been among the most potent forces 
 making for peace in this country in recent years. 
 
 Not only have Friends as individuals stood before 
 ^ Jdngs and presidents, petitioned parliaments, suffered 
 in guardhouses or rotted in foul prisons and suffered 
 ' the loss of all things as a testimony against war, but 
 'they have done patient, constructive, organized work 
 vfor the cause of peace. 
 
 Hovv^ever they have differed on other subjects, 
 
 Friends have been disposed to abandon their tendency 
 
 "to separation and isolation in dealing with this ques- 
 
 'tion and to seek that power v/hich comes from united 
 
 V effort. For a number of years the Peace Association of 
 
 Friends in America has been doing most efficient work 
 
 'by the publication and dissemination of literature and 
 
 the promotion of peace meetings and addresses to 
 
 mrouse and educate the thought of the times. 
 
 We should not pass this phase of the question 
 without mentioning the work of the Lake Mohcnk 
 Conference on Peace and Arbitration, which tho made 
 Tip mostly of men who are not Friends, yet owes its 
 inception to a Friend and meets annually as the guest 
 .of Albert Smiley at Lake Mohonk, N. Y. 
 
 We have found much to commend in the atti- 
 ' tude and v:ork of Friends on this very important 
 •subject. May I not close by calling attention to two 
 <■ or three great needs, some striking wants of our work 
 rat this time? The Christian Endeavor Society an- 
 nounced as part of its program a few years ago "war 
 ; against war." Compared with the other movements that 
 
135 
 
 it has launched, this one has gone pitiably lame, largely 
 because it lacked leaders and writers who had deep 
 and honest convictions on this subject. Most who 
 have tried to write for this cause for them have felt 
 called upon to spend time in defending war as right 
 for Christians under some circumstances rather than 
 to show how inconsistent it is with the spirit of Jesus. 
 Friends ought to have the men who can command 
 the respectful hearing of the Christian v/orld wdio could 
 embrace this opportunity to j^ive the C. E. the much- 
 needed ammunition and drill for this war against war. 
 
 Friends have also too generally abstained from 
 taking active part in the political affairs of our coun- 
 try. We have followed the example of the Penn- 
 slvania assemblymen who abandoned Penn's experi- 
 ment rather than that of Penn himself, who dared to 
 believe that there was a place in the counsels of our 
 nation for men believing in peace. It is not good peace 
 policy to let the war men run the government. 
 
 Lastly, our attitude and teaching on this subject 
 has been too largely negative. We have seemed to 
 deplore war, and given the impression that we would 
 rather see evil prevail than try to stop it by such means. 
 W^e should make clear that our belief is that there 
 is a more effective Vv^ay to overcome evil than by 
 military force, that we love righteousness, but that 
 the choice is not simply between war and unrestrained 
 riot of evil, but between moral and spiritual force on 
 one hand and the brute and brutalizing force of war 
 on the other. 
 
"AS THE SPIRIT MAY MOVE/* 
 
 DR. W. H. VENx\BLE^ CINCINNATI^ OHIO. 
 
 (Not Present.) 
 
 "INFLUENCE OF OUAKERISM ON EDU- 
 CATION. 
 
 DR. R. G. BOONE^ CINCINNATI^ OHIO. 
 
 (Not Present.) 
 
 President Kelley was requested to read a short 
 biographical sketch from the "Life of Stephen Grelett,'* 
 which bears closely upon local events here, being an 
 account of his visit to this immediate vicinity and to 
 this Quarterly Meeting. 
 President Robert L. Kelley, of Earlhav.i College : 
 
 "I am sure it is a disappointment that Dr. Boone 
 is not here to discuss the subject of his paper. It is a 
 question upon which we have all been thinking to a 
 great extent, and one on Avhich we are in perfect unity. 
 Still I hate to say anything v/ithout special prepara- 
 tion, though I feel it is a subject that sliould be empha- 
 sized in his aljsence. What I shall say will be for the 
 most part of a general nature. It would be impossible 
 to enter into the details of the 'Influence of Quakerism 
 Upon Education' in the United States. So far as it 
 affects the state of Indiana, being reasonably well ac- 
 
137 
 
 quainted with that part of the field, I might speak of 
 the influence of the Monthly and Quarterly Meeting 
 schools which Friends established everywhere. That 
 influence has never been stated anywhere. I had hoped 
 Dr. Boone would have spoken of it had he been here.. 
 It should be worked out. There is no doubt of the 
 fact that Monthly Meeting and Quarterly Meeting; 
 schools, and others under the influence of Friends in 
 these western states of ours, had a tremendous effect 
 upon all this great Northwestern Territory as well as" 
 w^est of the Mississippi river. These were the fore- 
 runners of our present common school system, and 
 men who have any leaninc;- towards Friends unite in 
 giving to these schools and Friends tlic credit of estab- 
 lishing the present basic principles of education long 
 before the present public school system was on its feet. 
 They got many of their methods and im.pulse to high 
 ideals from these schools' under the care of Friends. 
 Some of the pioneer educators in Indiana Vv'ere memi- 
 bers of the Society of Friends, and prominent among 
 them was Barnabas C. Flobbs. Josejph G. Cannon, v/ho 
 is to be the next speaker in the House of R.epresenta- 
 tives, is one of the many v/ho are to occupy, or have 
 occupied a prominent place in public work, v/ho v/ere 
 educated by this man. He v/as one of the organizers of 
 the Norm.al state schools and liis influence is still felt. 
 The Reform School for Boys in Indiana was estab- 
 lished largely through tlie influence of Friends, and 
 much more miplit be mentioned. 
 
 ''This point I am not discussing, but will leave 
 with the tliought that some who may follow me will 
 speak more fully of it. It is but a secondary thought in 
 connection with the work. 
 
 'T said last niglit, and v^'ith all my energy, 7 be- 
 lieve in the principles of Quakerism in connection ivith 
 my duties in cdiicaiional nork.' One reason wdiy I be- 
 
138 
 
 lieve in the principles of Quakerism is because these 
 forefathers in whose honor we are assembled to-day 
 had such clear and practical insight into the nature of 
 God and man's relation to Him that they were enabled 
 to carry out their educational ideals/' 
 JVilsoii S. DocnCy Indianapolis^ hid. : 
 
 ''I would call attention to the fact that Quakerism 
 has stood for the freedom of the individual. For the 
 idea of individualism, for the setting- free of the in- 
 dividual man to have for his Ruler that Divine Light 
 which might be within him. One of the cardinal prin- 
 -ciples of Quakerism is the freedom of the individual. 
 It was upon this western continent that individualism 
 v/as born. The world had not discovered its exist- 
 ence until it was revealed in this republic. This prin- 
 ciple which has had such an important influence in the 
 field of education, as everywhere else. Friends have 
 always insisted upon. That is not the end — it would 
 be a serious mistake to stop there. It has gone to 
 such an extent that it has caused separation, when we 
 should have been bound in unanimity. You must free 
 the individual, but you must always recognize that 
 the individual has a duty to the society, to the state 
 and to the community, and he must meet the demands 
 of the society, the state and the community. 
 
 ''While Friends have always insisted upon the 
 freedom of the individual and the maintaining of the 
 individual man, there has aUvays been an underlying 
 recognition of the unity of society after all, of the 
 unity of human brotherhood. The true aim of life is 
 not merely selfish, but embraces our duty to our broth- 
 ers. Quakerism has stood for a two-fold idea, the in- 
 dividual free^ but at work in society to secure the best 
 results. These two doctrines have always been held 
 by Friends. We are a unit on the point that individuals 
 have a responsibility for the condition of the commun- 
 
139 
 
 ity in which they Hve. This is the very high tide of 
 education at the present time — the quest of ideals. 
 AVe have had much to do with giving the world its 
 ideals. One of these is that 'religion must go hand in 
 hand with education/ A most significant step is that 
 religious culture must be a part and parcel of this 
 republic of ours. Last winter in Chicago there was 
 organized a 'Religious Association' of the educators 
 of the country. These are two most important points 
 and Friends have always stood for these. I had felt 
 that they should not be left out of this conference." 
 Dr. HayneSy of the Ohio State University : 
 
 "I feel that your program acted is, 'Try,' 'Experi- 
 ment.' As has been so admirably, told us, this is a 
 subject which is very near to the heart of every one 
 v/ho has been brought up in Friendly circles in any 
 degree whatsoever making you feel obliged to say a 
 word if requested. 
 
 "I was struck, however, by a note in Professor 
 Walton's remarks in the advice given to a young 
 teacher, that sympathy zcouid carry him through ercry- 
 thiiig. It enables one to get right at the heart of the 
 student. If we would ask ourselves what Quakerism 
 has had to do with education it seems to me we would 
 find that the ideals animating educational circles to- 
 day are the ideals Friends have held from the begin- 
 ning. Friends have taught their young people to en- 
 deavor to do things from the earliest times. Friends 
 have always tried to train up yonthftil citizens. Re- 
 ligion is zvork through morals, through ethics. I am 
 at present working to make better citizenship in the 
 state of Ohio and I owe a great deal to my Quaker 
 training: and give you this cordial greeting from the 
 Ohio State University." 
 Dr. Joseph S. Walton, of George School, Pa. : 
 
 "This subject is so large and has been so well 
 
140 
 
 presented, but there is one phase of it that might be 
 emphasized. Every educator is acquainted with the 
 philosophical principle of what teachers call 'appercep- 
 tion.' No knowledge is of worth except that which is 
 assimilated, and which the individual mind can grasp. 
 It is not worth v/hile to know it because I told you — 
 because your fathers knew it, etc. In seeing this, 
 George Fox saw what educators of to-day are just 
 beginning to discover. 
 
 "It has been the custom to make the child embody 
 the teacher's or parent's idea or conception of what it 
 should be. Friends have departed from this way of 
 making a man out of a boy, or a woman out of a girl. 
 \Ve believe we have no right to substitute our notion 
 of what vv-e should like the child to be, for the ideal 
 to which God intended it should attain. Georsre Fox 
 was never insensitive to the fact that there is in the 
 child the image of God, and it is tlie teacher's and par- 
 ent's highest duty and noblest privilege to reveal to 
 the child some vision of that image. When the child 
 once catches a glimpse of that image, of that thing 
 which he yearns to he, tliere can be no stronger in- 
 centive to him or to her to try to attain to that ideal 
 im.agc. In dealing with a child, for misconduct 
 Friends' method is different from that of any other 
 ^people. The Friend in the home has been doing what 
 the Friend in the school — with som^e exceptions — 
 has not been doing until recently. In the school the 
 Friend has not taught the child that tlie misconduct 
 cannot be paid for by the penalty. Punishment can- 
 not atojie for the misdemeanor. The teacher says, *You 
 do that, and I will do this.' The boy says, T will try 
 and see if it is worth the teacher's price.' He tries it 
 and finds it is worth more than the price. Quaker doc- 
 trine stands out against putting a price upon the mis- 
 demeanor. This principle of Quakerism is shown in 
 
141 
 
 the conversation that took place between George Fox 
 and William Penn in reference to the inconsistency 
 of the latter wearing his sword, having embraced 
 Quakerism. 'Wear it as long as thou canst,' placed 
 the responsibility of deciding the question where it 
 belonged, and was entirely in harmony with the Quaker 
 idea of individual development. The teacher who de- 
 velops self-governm.ent in his school throws the child 
 back, not on the price of the offense but upon his con- 
 ception of what is right and wTong. 
 
 ''There are first three things that a child should 
 know in order to properly govern himself. The child 
 should be able to distinguish between right and wTong 
 and do it himself. He should distinguish between 
 truth and falsehood for himself and not some one for 
 him. Tie should distinguish between the ugly and 
 the beautiful and do it for himself. But Friends dis- 
 counted this latter point. We all pride ourselves upon 
 seeing the difference between what is ugly and what 
 is beautiful. The child may not be able to see this at 
 first, but we should not decide for him, but let him 
 find it out himself with as little cost to himself as possi- 
 ble. We should re-incorporate into the system of 
 schools that are democratic this idea of self-govern- 
 ment. The parent and teacher can place the child in 
 a position v/here he can govern himself. How often 
 they have gone out from 'guarded' schools and at the 
 age of 21 years have gone forth to battle wdth that 
 which they have never confronted before. 
 
 "In religious matters we say to the child, 'govern 
 thyself, control thyself.' Quakerism has brought the 
 same principle into education in our secular schools. 
 Too many schools are military centers without the 
 uniforms, etc., where wrongdoing in any direction 
 means so much penalty. This is not Quaker doc- 
 trine." 
 
SEVENTH DAY, 1 130 P. M. 
 
 Scth H. Ellis : 
 
 *'I will open this meeting by calling attention to 
 this little iron pot, the property of Mary Ann Brown 
 Mather. It belonged to her great-great-grandmother, 
 Esther Rogers. It is supposed to have been used by 
 her between 1780 and 1800 in coming over the moun- 
 tains when they came here. They camped out, and 
 cooked their potatoes in this pot. It is in good repair. 
 
 **As the dining room is still filled and some yet 
 waiting for their dinner we will not proceed with the 
 program for a while." 
 Martha McKay, Indianapolis, Ind. : 
 
 *T have the impression that young persons can- 
 not understand what sacrifices have been made in the 
 old time. There were eighteen hundred acres of land 
 in this vicinity owned by our grandfather, who 
 jeopardized his farm to assist in freeing the slaves. 
 The protest of the Welshes caused them to lose all. 
 For the first crop of corn he received nothing, as it 
 could not be disposed of except to go to the distillery, 
 and so my Grandfather Welsh said^ 'Let it He there 
 and rot on the ground.' 
 
 '*My grandfather and grandmother came to 
 Caesar's Creek. The day after they landed they let 
 everything go to come to this house to sit an hour, for 
 it was 'meeting day.' 
 
 "My grandfather would cut down the trees and 
 raise a little rye in order that the children might have 
 
143 
 
 a little rye bread instead of corn bread. Grandfather 
 and grandmother winnowed the grain. 
 
 *'The Welches and Wales have not been men- 
 tioned, but they lost much by the mustering officers, 
 who took it all. An effort was made by them towards: 
 the introduction of good sheep into this country, but 
 the officers carried them all away. I am thankful to 
 be here where our forefathers lived, grateful for my 
 birth-right in the Society of Friends. My mother is> 
 9S years of age and her sister, Nancy Butterworth, is 
 present at these meetings at the age of 93. My father 
 lived to be 98. This centennial has caused many happy 
 memories to be recalled. 
 
 ''Much of the traveling was done on horseback 
 in those days and Uncle Thomas Butterworth v^as 
 telling me about Nancy Butterworth and his pleasure 
 at being permitted to assist her to mount her horse at 
 the 'Upping Block,' as it was called." 
 
'THE FUNDAMENTAL DOCTRINE OF QUA- 
 KERISM. THE IN-DWELLING AND IN- 
 SPEAKING SPIRIT OF GOD. 
 
 ;DR. JOS. S. WALTON, PRES. OF GEORGE SCHOOL, PENNA. 
 
 My friends, the latest conclusion that comes to us 
 fTom the student of the most m.odern and approved 
 psychological study of man, is in a degree confirmation 
 of the same truth expressed by George Fox and his 
 people some centuries ago. 
 
 The student of the hum.an mind to-day, has in a 
 surprising and interesting manner reached the conclu- 
 sion that the human mind, (those psychological activ- 
 ities that make up the human mind, — those qualities 
 and gifts that we use in this life as instruments and 
 lay down when we are through vvith the responsibility 
 of this life, — ) are of themselves insufficient to satisfy 
 the lon<?infi:s of the human soul. I use that latter term 
 with the psychologist's meaning. Years ago George 
 Fox well understood and taught the same doctrine. 
 
 That part of us — that finite part — finds in itself 
 a lack of something v/hich will satisfy its most earnest 
 longing. Neither can we find, in v/hat men call cul- 
 ture, satisfaction for that which is constantly longing 
 to be satisfied. 
 
 Fox and his people said this thirst of the soul can 
 be satisfied only by communion with the Spirit. Jesus 
 <of Nazareth said the same thing. 
 
145 
 
 Long- before the time of Jesus, way down among 
 the disciples of Confucius, it was said it could only be 
 accomplished by developing the man and bringing him 
 to the highest state of perfection and culture. The 
 policy of Confucius, entered upon long generations ago 
 was faithfully tried, and it has given us the Chinese 
 people who worship their ancestors. 
 
 Judging their principles from the results they at- 
 tained we know they have failed to satisfy. 
 
 Brahmanism v/ent to the other extreme. It said, 
 *' Instead of exalting the individual and ignoring God, 
 we \N\\\ exalt Brahma and ignore the individual." 
 Struggling through long centuries with this effort to 
 satisfy this something, they gave us Hindu Philosophy, 
 and the high culture wherein it is taught that God by 
 vieditation made the w'orld. 
 
 While tliey discovered much that was good and 
 true, they failed to do what many of us, too, have 
 failed in. vSince the days of Jev»'ish history, since the 
 days of Christianity, what failures there have been to 
 satisfy this longing! 
 
 There is in every human being the image of God, 
 and the soul, following its more or less clear visions 
 of that image, yearns to become like unto it. During 
 all ages and in all climes, religion has been the chief 
 business of man. The struggle to satisfy that un- 
 filled want has taken precedence to all other things. 
 It is true men have at times been inclined to confuse 
 the means for the end, but the underlying purpose 
 has been to satisfy that hunger in human nature, which 
 cannot be appeased with what the senses bring into 
 its experience. 
 
 Again and again have they turned into the dark 
 avenues of hate, avarice, jealousy and amibition, and 
 steeped their fair heritage in the blood of their 
 brother; and, as often have they turned away unsatis- 
 
146 
 
 fied to Avcrship again at the shrine of the eternal. 
 Again and again have they turned into the alhiring 
 paths of self-gratihcation and sensual pleasure ; and, as 
 often have they turned away, unsatisfied, to worship 
 again at the shrine of the eternal. 
 
 Men have tried to bury themselves in business; 
 tried to satisfy themselves with wealth, and have be- 
 come engulfed in the channels of fortune-getting, only 
 to again turn back and once more vv'orship at the shrine 
 of the Holy of Holies. 
 
 And often, as he turns away to satisfy this long- 
 ing in the gratification of his own pleasure, in what 
 some people call the perfection of culture, he still feels 
 that something in his nature has never yet been satis- 
 fied. 
 
 Jesus of Nazareth saw this so clearly and spoke 
 of it to his disciples when he told them '' of the king- 
 dom to which he came to bear witness." Hovv^ far they 
 were from understanding — these disciples whom he 
 had chosen ! They did not choose him. How little did 
 they understand what he meant by that kir.gdom. 
 They felt in their hearts that lie v.-as " in touch " v/ith 
 something that they, too, would gladly be in touch 
 with. 
 
 Just a fev/ months ago, one glorious evening in the 
 mountains of Pennsylvania, a teacher, an artist, and a 
 college student sat on the top of one of their magnifi- 
 cent "mountains to watch the light of day go out. 
 
 The artist and the teacher vrere transported v/ith 
 the infiuence of the beauty of the day that faded out in 
 the glory of its fullness. 
 
 As the three went down from there into the dark- 
 ness, the student, '(feeling that he had missed some- 
 thing which the other two had observed), came up and 
 laid his hand on the teacher, and said: 
 
 '* Tell me what you men saw in the beauty and 
 
147 
 
 glory of the sunset that I did not see." In his heart: 
 was the thought, — " If you got something out of that ; 
 sunset that I did not get, tell we where 1 may find it, 
 where I may go that I may bu}^ it." Poor young stu- 
 dent ! Like the young man who came to Jesus saying, 
 *' What shall I do to inherit eternal life ? " With the 
 Master's answer you are all familiar. He came — a 
 rich young ruler — thinking to buy the unpurchasable, 
 what men have struggled to buy and cannot buy. If 
 it could be bought out of his wealth and influence, he 
 had an abundance and was willing to pay. If it could- 
 be bartered for with his good name and good cliaracter 
 and his success in keeping the moral law, he had of that 
 and was willing to pay. 
 
 In his answer to the young man, Jesus did not; 
 reprove him as one he disliked, but as one whom he 
 loved. He told him he had gotten a moral estimate of 
 values which was altogether wrong. He must change 
 his base of value for the thing he v/as after could not 
 be bought. And then he said to his companions, '' How 
 hard it is for the rich man to satisfy this lonp'infr of 
 his soul." 
 
 The young man went away sorrov.'ful because ■- 
 Jesus svv'Cpt avvay his code of values, destroying his ■ 
 price list, in telling him to substitute heavenly treasure ■ 
 for earthly treasure. "How hard is it for them 'that 
 trust in riches to enter into the kingdom of God." The 
 disciples were astonished, ^'hereupon Jesus, with his ■ 
 characteristic povrer of illustration said: ''It were 
 easier for a camel to go through the eye of a needle 
 than for a rich man to enter the kingdom of God." 
 
 With this utterance, we are told,' the disciples v;ere 
 astonished beyond measure, saying among themselves. 
 Who then can be saved? 
 
 Jesus, looking upon them saith, " With men it is- 
 im.possible but not with God :• forwitliVQad all things- 
 
■ US 
 
 ; are possible." It was hard then, as it has been ever 
 since, for men to see in this the fundamental principles 
 of Christianity. 
 
 Scholars have tried to explain this saying, and 
 much effort has been expended to show that camel 
 ;• should be translated cable, therefore the meaning of 
 Jesus was that it was hard to put a cable through the 
 veye of a needle. Others again have tried to show that 
 the " eye of a needle " v/as the low and narrow gate of 
 ihe usual oriental city of those times, and the camel 
 could enter only v/ith great difficulty, by kneeling and 
 dispensing with some of its burden, etc. 
 
 Possibly he only wished to show the impossihiJity 
 of buying it. We would infer from the reading that 
 he meant to tell the rich young ruler, that his request 
 was wholly impossible. Just as impossible as it would 
 l)e for the camel to go through the eye of a needle. 
 That with riches and human estimates of moral worth 
 '■'It was impossible to buy the wherewithal that would 
 satisfy this yearning of the soul to experience the In- 
 ward Presence, and to incorporate into the natural 
 "body some of the spiritual body. 
 
 Ivlan had not the purchasing medium. With man, 
 a knowledge of the teachings of the spirit was im- 
 possible. With man, eternal life could not be bought. 
 \Vi;h God, on the other hand, it was possible; but it 
 nuist come some other way. 
 
 ** The kinoflom of God is not meat and drink: but 
 srigJitroiisness, and peace and joy in the Holy Ghost." 
 
 ** My kingdom is righteousness and peace and 
 joy " — and some of us have stopped there, but he did 
 
 ■ not. Paul interpreted it rightly when he said " in the 
 Kcly Ghost," in the spirit of righteousness, in the 
 
 ■ spirit cf peace, in the spirit of joy. This lesson which 
 Paul harl learned so well was but vaguely compre- 
 
 \ hended by the disciples of Jesus at the time he contem- 
 
149 
 
 plated his departure. *' It must needs be that I go ^ 
 away, and I pray the Father, and He shall give 
 you another comforter, that He may abide with you ■ 
 forever. * * * The Comforter, wliicli is the Holy • 
 Ghost, whom the Father will send in my name, he r 
 shall teach you all things." 
 
 They still sought to satisfy the highest longings 
 of the human soul with the teachings of men. They 
 had found a '' Master," whom they could touch and 
 see and listen to. If he went away how could the 
 Comforter come? What was the Holy Ghost? What 
 v/as the Spirit of God? Vital questions that have been 
 asked many times since the day of Thomas and his 
 plcntitude of doubts. 
 
 This Inward Presence, this Spirit of God, this 
 glow of enlightenment, this In-dwelling Power ! What 
 peace and joy and satisfaction resulted from the ex- 
 perience ! 
 
 This is the thouglit that the Society of Friends has^ 
 struggled with so long. The '' Kingdom " that they 
 know ; the '* experience of experiences " that fhey 
 know; the "righteousness and peace and joy in the • 
 Holy Ghost " that they know, — all are idtliin tliev.i. 
 
 Friends have not used that word, " Holy Ghost," " 
 so much as the Colonists have, but the operation of 
 the Holy Spirit is the same, only in other terms, right- 
 eousness and peace and joy in this indwelling presence. . 
 
 As men spoke of these things, those who had not 
 known the experience naturally longed for it. What' 
 may v/e do to receive more life? How may we be - 
 saved from the infiuences that kill and inherit the in- 
 fluences that bring eternal life? This became, as it 
 ever had been, the burning question. 
 
 Doubting the history of this movement. In all ages 
 men have struggled to get around it, and to get where 
 they could buy this thing. They have w'orked out the. 
 
150 
 
 doctrine of merit. By obedience to the ordinances of 
 the church, they could buy satisfaction for this long- 
 ing of human nature. The church had said, *' You can 
 buy that with your money. A man can cover a multi- 
 tude of sins if he pay money to the church." 
 
 The Christian Church, after centuries of develop- 
 ment, said this pearl of great price could be bought; 
 'by good works ; Ipy a life of obedience ; by strict ob- 
 . servance of the ordinances of the church. The doc- 
 7 trine of merit was unfolded in great fullness. As the 
 * doctrine deteriorated, access to the Divine Presence, 
 . and deliverance from the burden of sin, received a 
 '. money value, until Martin Luther was raised up and 
 strengthened by this same in-dwelling spirit, to enter 
 "his protest and proclaim that to be brought into com- 
 munion with the Spirit of God is a free gift. Salvation 
 >is the gift of God. We are saved by grace. It is free 
 to all men. It is possible with God, impossible with 
 man. Luther's protest was to change the basis of 
 values, and to remove from man the idea that by the 
 accimiulation of his own estimated worth he could 
 buy from God the jewel of eternal life. 
 
 Later, the future came to be regarded as of more 
 value than the present. Luther lived to see the reac- 
 tion against his own doctrine. Men reasoned that if 
 their good deeds had no purchasing value, that if obe- 
 dience to the ordinances of the church could not win 
 for them the kingdom of heaven, — that if with their 
 characters and good names they could not barter for 
 life eternal, what v/as the necessity of keeping the law? 
 Why was it longer necessary to keep in the nar- 
 row path of rectitude, if the death of Jesus was a ran- 
 som for the soul? Come, let us eat, drink, and be 
 merry. 
 
 No one denounced this movement more vehe- 
 mently than Luther himself. Men struggled to get 
 
151 
 
 away from the penalties that were crowding them, 
 that thev had been tausrht to look for. 
 
 So the cry went up as before, what shall I do to 
 be saved? The church said, "By the payment of so 
 much." 
 
 " By thy good works," the church said, " thou 
 shalt be saved." 
 
 Tiie reaction against Luther's doctrine of free 
 grace forced the eccleslastlcism of that day to rigid 
 extremes In order to off-set the tendency tov/ard im- 
 moral ^living. The theology that grev-/ up in the wake 
 of Lutlier's career placed great stress on the letter : 
 men cciild not be trusted to place their own construc- 
 tion and interpretation upon the operations of the 
 Spirit. This narrow and contracting attitude of the 
 different churches aroused among intelligent people, 
 especially, another reaction known even to this day as 
 Rationalism. This v.-as a movement against scholastic 
 Lutheran ism. 
 
 Rationalism declared for the supremacy of the 
 Human Reason. The engine could get up steam with- 
 out a fireman, and could run the track without a hand 
 at the throttle valve. The ocean-liner could carry Its 
 load of freight without any other hand on the helm 
 than tlmt of its own nature. The mother could per- 
 form the highest functions of mother love, could fol- 
 low the track of duty, could read the chart and mark 
 the pointings of that trembling little needle with no 
 other aid than the faculties and activities described by 
 the psychologist. 
 
 Rationalism raises human reason above scripture 
 and tradition, and accepts them only as far as they 
 come within the limits of Its comprehension. 
 
 Evangelical Protestantism, on the other hand, 
 makes the scripture alone the supreme rule, but uses 
 tradition and reason as means In ascertaining its true 
 
152 
 
 sense. The Roman Catholic Church made scripture 
 and tradition the supreme rule of faith, laying the chief 
 stress on tradition, that is the teaching of an Infallible 
 church headed by an infallible Pope, as the judge of 
 the meaning of both. 
 
 From this it can be seen why it has been said that 
 the Reformation was the first step in the emancipa- 
 tion of Reason. The Rationalist goes further and says 
 the second step is emancipation from the tyranny of 
 the Bible. Against this tendency of Rationalism, Lu- 
 ther hurled the whole weight of his ardent nature. He 
 could not go back to the mother church and place in- 
 fallibility in the hands of ordinance interpreted by the 
 Pope and the traditions of the Church. He could not 
 go with the rationalist and place human reason above 
 the Bible. What did he do? He turned to his central 
 doctrine of justification by faith and made it the cri- 
 terion. In this he placed the material or subjective 
 principle of Protestantism above the formal or objec- 
 tive principle, and in doing this he strangely enough 
 anticipated George Fox, in placing the truth above 
 the witness of the truth, the doctrine of the Gospel 
 above the written Gospel, Christ above the Bible. He 
 did this with full knowledge of the fact that he first 
 learned Christ from the Bible, and especially from the 
 Epistles of Paul which gave him the key to his scheme 
 of salvation. 
 
 All of the Northern part of Europe was shaken 
 with the struggle between Lulheranism and German 
 Rationalism when Jolin Calvin arose. He was the best 
 Theologian among the Reformers. He declined to 
 abuse tlie human reason as Luther had done. He gave 
 it the hi^h office of being the hand-maid of revelation. 
 Calvin denied to the Church the right to make an arti- 
 cle of faith or to decide the canonicity of the Scrip- 
 tures. Consequently he placed the canon on the au- 
 
165 
 
 thority of God who bears testimony to It through the 
 voice of the Spirit in the hearts of the behevers. ** The 
 eternal and individual truth of God," he says, ** is 
 not founded on the pleasure and judgment of men, and 
 can be as easily distinguished as light from darkness, 
 and white from black." 
 
 Here again we find George Fox and his people 
 anticipated in a surprising manner. Fox in his Jour- 
 nal (Vol. I, p. 90. Isaac T. Hopper Ed. 1831), says, 
 ** I was to direct people to the Spirit that gave forth 
 The Scriptures, by which they might be led into all 
 truth, and so up to Christ and God, as those had been 
 who gave them forth." 
 
 The resemblance is found more marked in Robert 
 Barclay, v/ho says, (Apology, 6th Ed. 1736, p. yz.) 
 " But the Scripture authority and certainty depend 
 upon the Spirit, by which they were dictated : And the 
 reason why they were received as truth, is. Because 
 they proceeded from the Spirit." 
 
 It is not the purpose of this discussion to touch 
 more than that part of Calvinism that concerns the 
 rise of Quakerism. It was under the reaction against 
 Calvinism that the Society of Friends appeared. The 
 entire movement against scholastic Calvinism has been 
 called Arminianism. It was a theological contest with 
 the seat of war in Holland. Calvinism emphasizes 
 Divine Sovereignty and Free grace. Arminianism 
 emphasizes human responsibility. The one restricts 
 the Saving Grace to the elect ; the other extends it to 
 all men on the condition of Faith. Both are right in 
 what they assert ; both are v/rong in what they deny. 
 
 Arminianism spread from its native home into the 
 greater part of Northern Europe. The Arminians 
 were pioneers in the critical study of the Bible, and of 
 the early history of the church. They opposed strict 
 doctrinal tests, and naturally advocated toleration. 
 
154 
 
 Arniiiiianism spread tlirongli England during the Car- 
 oline Period and became the prevalent faith in the 
 English Episcopal Church, and later its scholarly but 
 tepid spirit leavened the English theology of the eight- 
 eenth century. In the Methodist revival, Arminian- 
 ism acquired a peculiar life and fervency v.diich it had 
 not known in iis native haurjts or after it was trans- 
 planted to Great Britain. 
 
 Quakerism appeared at the time that Arminianism 
 was being transplanted to English soil. At a time 
 vvd'ien Holland and Britain were aglov/ with the strug- 
 gle between scholastic Calvinism and aggressive Ar- 
 minianism. At a time when the faithful followers of 
 Menno, v'ith their peace-loving instincts were offering 
 an asylum for the spirit-vreary souls of Northern 
 Europe. 
 
 While interestingly slmiilar to the Mennonites on 
 the one hand, and singularly allied to Mysticism on 
 the other, Quakerism was different from either. While 
 there was much in Arminianism it could have owned, 
 Quakerism was a distinct organism of itself, allied to, 
 but different from any of these movements. It was a 
 distinct off-shoot from the Reform.ation, and in some 
 respects closely allied' to Lutlier's effort to replant 
 primitive Christianity. 
 
 Like Luther, Fox placed the truth above the wit- 
 ness of truth ; the doctrine of the Gospel above the 
 WTitten Gospel; Christ above the Bible. 
 
 Fox did this in the attitude of spirit described by 
 William Penn v/hen he saw in the early reformers 
 kindred spirits. 
 
 '' They owned the spirit," he writes, " they owned 
 the Inspiration and Revelation, indeed, and grounded 
 their separation and reformation upon the sense and 
 understanding they received from it, in the reading of 
 the Holy Scriptures of truth: And this was their plea, 
 
155 
 
 the scripture is the text, the Spirit the interpreter, and 
 that to every man for himself." 
 
 This brinjTfs us to the fundamental doctrine of 
 Quakerism, where to place the infallibility. Fox 
 agreed with Luther in denying this right to the or- 
 dinances of the church, denying it to the traditions of 
 the church. Fox agreed with the early reformers in 
 making the Scriptures the text, and the Spirit of God 
 the Holy Ghost, the In-dwelling Presence, the interpre- 
 ter of the text. 
 
 All the reformers that followed Luther denied that 
 ''the Roman Church, indeed that any church, had a 
 right to impose upon the conscience articles of faith 
 without a clear warant in the word of God." 
 
 Fox went further and insisted that the Church had 
 no right to impose upon the conscience its interpreta- 
 tion of what is found in the Bible. Only as we are in 
 the same spirit as the men wdio wrote the Bible, only 
 as this In-dwelling Presence, this Spirit of God shines 
 in the conscience like a light, is the trutli made mxani- 
 fest, and no church ordinances made by men, no man- 
 made interpretation of the Bible shall take precedence 
 to the truth revealed by this witness of tlie truth in 
 the soul. In this Fox disagreed vvith the followers of 
 Luther, v/hile he agreed with the great reformer him- 
 self. 
 
 Indeed the fundamental principle of Quakerism 
 hinges on the doctrine of the In-dwelling Presence. 
 This brings the faith of Friends into close resemblance 
 to Mysticism, and yet while the relation is close the 
 •difference is marked. Mysticism runs like a thread 
 through all Christendom, a golden thread that may be 
 the very warp of all that Jesus taught. Mysticism 
 exalts feeling above knowledge. It is a phase of re- 
 ligious life in which reliance is placed upon spiritual 
 illumination, believed to transcend the ordinary powers 
 
156 
 
 of the nnderstandino;. An endeavor of the human 
 mind to grasp the Divine essence, or ultimate reahty 
 of things, and to enjoy the blessedness of actual com- 
 munication with the highest. A form of religious be- 
 lief that is founded upon spiritual experiences, not dis- 
 criminated or tested and systematized in thought. 
 Mvsticism carried to its lop-ical result resembles Hin- 
 duism. Meditation takes precedence to volition. 
 Brahma by meditation created all things. Mysticism 
 undermines the human will and destroys its capacity 
 for Christ-like activities. Mysticism is an essential 
 part of the religious life, but it is only a part and 
 not all. 
 
 The M};stic believes that the part is greater than the 
 whole. Mysticism deforms the religious man, leaving 
 no room on which to build a church. Madame Guyon 
 was a mystic and a Catholic, and the very ritual that 
 the early Friends w^ould have despised, enabled her to 
 grow as a Mystic. Jacob Behmen v/as a Mystic and a 
 Protestant philosopher. He hurled aside the ritual 
 that Vv'as life to Madame Guyon, and Philosophy be- 
 came the slag that held the pure gold of Mysticism. 
 
 Jacob Behmen saw Nature rise out of God, and 
 men sink into God. To him God was th.e substantia,, 
 the underlying ground of all things. To him the trans- 
 ition of God's spirit to man, of light to our souls^ 
 comes as an act of will, as an act of love, as an act of 
 adoration and worship. 
 
 The follov/ers of Behmen, the Behmenites, formed 
 societies and held in common with the Friends, that 
 salvation is nothing short of the very presence and life 
 of Christ in the believer. They refused to partake of 
 any religious doctrine except the pure ministrations of 
 the Spirit. Tlie will and the power of acting, the in- 
 tellect and the power of thinking were sv;allowed up 
 in the emotion? and the power of feeling. 
 
157 
 
 They rejected from their rehgious Bill of Fare 
 any coarse food or waste, but insisted on the concen- 
 trated ministration of the Spirit only, forgetting that 
 human nature, in order to assimilate the best, must 
 partake of that which some would call useless. The 
 dairyman feeds waste in bulk to enable his herd to 
 assimilate the vital foods and secure the full value of a 
 balanced ration. 
 
 Fox and his people embodied much, if not all that 
 Avas valuable in Mysticism, and at the same time they 
 evolved a system of Church government as unique as 
 it was simple. 
 
 For them, yielding to the guidance of the Spirit 
 meant a life of religious activity, a life of philanthropic 
 activity. For them the operations of the Light meant 
 an intellectual awakening. Thinking, and feeling, and 
 acting came in their psychological order with the early 
 Friends. An enlarged wisdom shone out through their 
 intellectual natures. Mysticism glowed through their 
 emotional life, and a rare philanthropic and mission 
 spirit radiated from tiieir volitional activities. Quaker- 
 ism, in its primitive purity, appropriated the whole man 
 and all his activities, and to this day those who plant 
 themselves upon its primal and fundamental doctrine, 
 find that their whole nature is called into service. 
 
 Fox, Pcnn and Barclay out of their years of early 
 manhood, out of those years of activity in which the 
 fires of youth had not yet burned away, preached and 
 wrote the doctrine of the Inner Light. In later years 
 they and their followers laid more stress upon the 
 In-spcaking Voice, and still later the In-dwelling Pres- 
 ence received more attention from the Ministry. 
 
 Fox, Penn and Barclay used the word Light to 
 describe a condition rather than a cause. To them 
 the Inner Light was not necessarily confined to the 
 seeing of visions, and predicting the future. Indeed 
 
158 
 
 this was the most insignificant part of it. The Inner 
 Light stood for a decided intellectual illumination. 
 These early Friends anticipated Froebel and the entire 
 Herbartian doctrine of Apperception. They said that 
 there was no knowledge of vv^orth except that appro- 
 priated by the individual mind. That is, the student 
 may see the demonstration of a problem in Geometry, 
 he may even perform the demonstration to the satis- 
 faction of his instructor and the enlightenment of his 
 classmates, and yet some time later, even weeks or 
 years later, the truth of that demonstration dawns upon 
 his mind like a light. He now sees it in a way that no 
 demonstration could reveal to him. 
 
 The primitive Friend declared that the act of 
 knowledj^e Vv'as not comr-lete until after the moment of 
 illumination. 
 
 The trend of their minds, and the influences of the 
 times carried this standard into the activities of re- 
 ligious life far more than in any other, and subjected! 
 their followers to the danger of placing a low value on 
 knowledge secured in any other way. Some of them' 
 have even gone so far as to call in question the utility 
 of the demonstration. Wait until it became self-evi- 
 dent. 
 
 The Light shining in the conscience manifested 
 all sin. It educated the conscience until it grew in 
 power to distinguish right from wrong. Lentil the' 
 wrongs of humanity so weighed upon the discerning- 
 spirit that he could not rest satisfied in sweeping his- 
 own door step, in keeping himself aloof from the 
 world. The Light led him out into the world to do the 
 Christ work as made manifest to his individual soul. 
 This work instead of leading into diversities of direc- 
 tions and interests, instead of being dissipated in 
 wasteful and diverging channels, contained a marvel- 
 ous unity, as all work of the Spirit does. He who 
 
159 
 
 knovrs the Presence of the Light and does the work 
 that it makes manifest, realizes the truth of that re- 
 mark of Jesns, ** I ani the Vine and ye are the 
 branches." On the rock of this unity the early Friend 
 built his church. 
 
 ]^slartin Luther said : This thing man wants is 
 the gift of God. It is grace. 
 
 Whatever that doctrine came to mean to his fol- 
 lowers, this is what Luther said. 
 
 It is grace, that, by and through the teaching cf^ 
 the Koly Spirit, gives satisfaction to the highest long^ 
 ings of the human soul. 
 
 Thi's vx-ill show the very close agreement between 
 I'darvin Luther himself and George Fox. You do not 
 see the same agrcemer/i- Ijetwcen George Fox's follow- 
 ers and Martin Luther's foUov/ers. This part of it is 
 verv signi'icant, since Luther knew the doctrine that 
 we are saved by grace ; that it is a free gift given 
 by God to His children and not purchasable, any more 
 than a mother's love is purchasable. The child does 
 not buy its mother's love. The mother gives her love 
 even to the wayv/ard boy. 
 
 The peoi:>le v-ere intoxicated Vvith the new doctrine 
 of "freedom by Grace." But when people hear it, how 
 hard for them to put in into practice. The povv-er to 
 buv remission of sins had been swept away, Luther's- 
 follovv'crs were forced . to follov.^ ordinances in the 
 church. The people were not .able to understand what 
 was meant by religious freedom. Even to this day, 
 people in a Democracy can scarcely understand that 
 religious liberty is not license. They did not know that 
 the noblest form of liberty is the subjection of self in 
 servinc: others. 
 
 How very fev/ have the grace to understand the 
 fact that the locomotive engine that swings the moim- 
 tain curves as its wild scream echoes from cliff to cliff,. 
 
160 
 
 is free as a locomotive, only when it is on the track, 
 only when its great heart throbs with the pulse of the 
 steam. Only when the hand of something other than 
 itself is on the throttle valve and controls that mighty 
 power. Without steam ; without the track ; without 
 the engineer, it is a helpless monster. 
 
 How few realize that the Ocean Grey Hound that 
 rocks on the billows of the deep, is free only when the 
 burden of its freight holds it down ; when the needle 
 trem1)les in the compass ; and when a hand other than 
 itself, rests on the helm. Without the cargo ; v/ithout 
 the compass ; without the pilot, the vessel would be- 
 come the victim of wind and tide, to be tossed ashore 
 a helpless wreck. 
 
 Freedom means to the mother heart that is so 
 full of love for her ov/n, that she is free only, (and she 
 knows it,) only when she has the opportunity to mani- 
 fest it to those she loves. If any force of circum- 
 stances take that opportunity from her, she feels that 
 she has lost this liberty. If her erring boy comes back, 
 her hand is the first to minister unto him. This was 
 rot well understood in that day and not very well in 
 tills democracy to-day. It was not understood by the 
 men who followed Martin Luth.er and tried to interpret 
 his teachings. W^ien Martin Luther said : '' Truth is 
 greater than the enunciation of truth ;" and whatever 
 is meant by the Gospel, is greater than the ivriifcn gos- 
 pel, he knew it from this Inward Presence, this ever- 
 sliining Light, with this close touch of spirit with 
 spirit, that came when men realized that the Spirit of 
 God was living in them. 
 
 For the want of a better word they spoke of that 
 experience as the *' Light." Fox spoke of it as the 
 '' enlightenment of the human understanding." 
 
 A geometric explanation makes us know the truth 
 concerning the fact demonstrated. The truth of the 
 
161 
 
 proposition flashc? nj^on us like a light. The truth of 
 such mathematical demonstration is self-evident. It 
 is not necessary to go into a long reasoning with a 
 mother to show her that she loves that boy who has 
 gone astray. She knows it, and it is a self-evident fact 
 which permeates her vvhole nature. 
 
 But there is something even deeper than this, that 
 does not admit in any degree the necessity of demon- 
 stration, a matter so vital, that no heart can rest satis- 
 lied until it has itself known the experience. 
 
 This inward longing is not satisfied until we know 
 this inshining Light, shining like a hght in the con- 
 science. You never find oiie who has experienced it 
 confusing tliis light with the conscience. 
 
 The true Friend sees in the Inner-Light some- 
 thing more than an occasional gleam or flash of illu- 
 mination. He finds in it something more than an occa- 
 sional disturbance of his material and finite quietude, 
 sometlnng more than a convcrsional disturbance that 
 occurs once or twice in a life time. To him the Inner 
 Light betokens the Li-dwelling Presence, is the at- 
 tendant to the In-speaking Voice. To him the Inner 
 Li^rht results ''rom ati inner condition, in which the 
 spiritual man is nourished at the expense of the nat- 
 ural man. He sees v/ilh Paul, the resurrection of the 
 spirit. " It is sown in weakness. It is raised in power." 
 It is sown a natural body. It is raised a spiritual body. 
 There is a natural body, and there is a spiritual body." 
 
 Erahmanism recognizes the spiritual body, but in- 
 sists that its perfection is based on the destruction of 
 the natural body. Quakerism embodies the Christian 
 conception t'nat it is sown a natural body and raised a 
 spiritual body ; tliat tlicre is a natural body and a spirit- 
 ual body ; that this indwelling Presence with the Light 
 resuliing therefrom gathers from the natural sov/ing 
 a spiritual harvest. 
 
162 
 
 For the Friend, conscience is a finite factor that 
 improves in the presence of the Spirit. 
 
 Spread a handful of iron filings on a sheet of 
 paper and move a magnet beneath. Each individual 
 iron filing is avvare of an inward presence. A new ac- 
 tivity enters into its being. With the passing of the 
 magnet it raises and lowers. It struggles to be free 
 from the dust and grease that environs it. Each filing 
 seems to be cognizant of its neighbor and they all form 
 into beautiful circles and curves in which the individ- 
 uals can raise and lower themselves without incon- 
 veniencing others. A unity enters into the nev/ life. 
 Bits of tin and material not embodying the true metal 
 refuse to respond. They deny the presence of the 
 magnet. They become a stumbling block in the way 
 of others. Conscience in the iron filing is capacity to 
 partake of the presence of the magnet, a presence 
 wdiich when received can be given again, v/ithout being 
 the loser. 
 
 He who receives the In-dwelling Spirit, has heard 
 His voice, and seen His light, receives something v/hich 
 he can give and not be the loser. He has found some- 
 thing that satisfies the highest longings of his nature. 
 He recognizes in the In-dwelling Spirit, man's oppor- 
 tunity to commune with somev^'hat more than him- 
 self, somewhat more than friends can bring to him. 
 He has found something greater than the most gifted 
 sermon or the most inspired Vvriting, yet — (and here 
 is the apparent paradox.) the thing he has found is 
 strangely dependent upon the something friendship 
 can give him, the something that the inspired writing 
 can give him.. The more he knows of the In-dwelling 
 Presence the more he appreciates the fellowship of 
 friends, the uplift of inspiration from others. The 
 more necessary does he find it to meet with others for 
 
163 
 
 social worship, and the Bible becomes to him the B6ok 
 of all books. 
 
 What a dangerous path these fathers of ours 
 trod ! The fathers of this church escaped being swal- 
 lowed in the many chasms that yawned on every side. 
 They never turned Quakerism down to take up Mysti- 
 cism which is so alluring. 
 
 Mysticism exalts spirit above letter, but contains 
 nothing within itself upon which we can build a 
 church. It only asks for the heart and the emotions, 
 and nothing more. Rid of its logical conclusions it 
 takes us back to Brahmanism. It is alluring, but it 
 is death to the church. Our early fathers knew it 
 better than we know it. They gave us Quakerism that 
 need not die. It has all that is in Mysticism that is 
 worth having. 
 
 Quakerism developes individual character, the 
 operations of the spirit in each individual, so that he 
 can do that which no other man can do in that special 
 field, and differentiates him from every other man. 
 
 If I train this hand in some special line of handi- 
 work, there comes a delicacy in the fingers that is sim- 
 ply marvelous. One finger can be developed beyond 
 the rest. Different children in the same family can 
 be differently developed and yet retain a common in- 
 terest, just as those fingers develop a marvelous skill 
 as separate factors and yet are tied together in unity. 
 
 The children of one father have been pushed 
 off into miany kinds of work, yet is there any reason 
 Vv^hy they should not live together in unity? 
 
 A Friends' meeting gathered in a business capac- 
 ity, is strong in individuals, but when all are bound by 
 the spirit which makes for unity, the result i^ the most 
 beautiful union in the v/orld. 
 
164 
 
 In the ministry it is the same. All guided by the 
 -spirit of truth and righteousness and making for a 
 beautiful unity. All that is of self, kept in subjection 
 to the great Overruling Spirit of Love. 
 
 Right here in the very centre of this activity we 
 :see in this centennial occasion, we are thankfully and 
 gratefully bovv'ing before the Father's hand and work- 
 ing together in unity. No part can separate itself 
 and work Vv'ith efficacy. Quakerism must give to the 
 world a practical lesson in universal brotherhood. 
 Men have tried to act alone. He can go so far, and 
 then he must stop, for the spirit of God dwelling in 
 him pushes him into some avenue of labor. Peter, in 
 his beat by the shore, was ''called" because Jesus saw 
 in him more than we would have seen. 
 
 John ^Yooln1an was "called." He knew and 
 loved the liberty which is opportunity to follow 
 the track of duty ; to help carry the burdens of life ; 
 to feel tlie presence and follow the pointings of a 
 Guide whose voice cannot be mistaken or misunder- 
 stood. 
 
 Tjie Spirit dv/elliiig in nian is the very element of 
 Quakerism. If it is worth anything, it requires that he 
 meet li's broLher, and as he takes his hand and sees, — 
 {net what the neighbors say of him,) — but the un- 
 frilf/iied, the possibilities that lie in him, the image 
 of Go;! not yet developed, that he labor henceforth 
 lo briiig forth that image in its perfection. 
 
 Suoh a man saw the unfulfilled in John B. Gough, 
 and by the Grace of God aided him to accomplish, de- 
 spite his many weaknesses, a mission in life which few 
 other men have performed. 
 
 This In-dwelling Spirit when it takes possession 
 '^f the individual, qualifies him for some special work. 
 
165 
 
 It is not to prove that one doctrine is worth more than 
 another, not to show that one experience is worth 
 more than another that Quakerism exists. It pleads 
 to-day for this individual work which comes from this 
 In-dwelHng Presence that dwells in the individual 
 human heart. It is a process that is miraculous. 
 
 Go v/ith me into the cornfields in Ohio, ready to 
 harvest. Go just a few weeks before the corn is ready 
 to cut, and see the same miracle I V'/ould like to show 
 you in a man. Notice the stalk and the slender threads 
 of green silk, and on the top of the stalk, myria(fe of 
 grains of pollen. 
 
 If one little grain of pollen is deposited on that 
 thread of silk, a grain of corn is made. What God 
 puts into that tassel of corn, is many times too n^any 
 grains of pollen. He also puts into the human heaJt a 
 great abundance of that love v/hich dravvs men's hearts 
 to Him. 
 
 Does a mother say, " I have loved this vvayv^^ard 
 boy for nineteen years and he has not repaid me in 
 any way, I will love him no longer? I have expended 
 more than God ever intended I should spend and I will 
 stop?" 
 
 Oh ! the riches of God's mercy to lis, v/heq he 
 said : " I have sent my beloved Son out of the abun- 
 dance of my love towards men." '^ * '•' 
 
 We m^ay go astray, but through the mercy .that 
 God is showering upon us, through His Son, we are 
 saved. Never give up the struggle to get the mind 
 and the spirit of the child to understand. No hour 
 is too late to get influences just where they should be. 
 Never while living despair of the vjork v/hich the 
 Lord has placed in their hands. * * * 
 
 This is the rock upon which this people should 
 
165 ] 
 
 once more rally. If this spirit is strong enough it 
 will bring back into vital, living, throbbing work, men 
 who long to be free, and to be satisfied. 
 
 Out of this centennial alone there might go force 
 enough, religious life enough, to make in the next 
 century as vital work for the church as was made by 
 9UX fathers here in .the .century which has gone by. 
 
 •I* 
 
GOD IS LOVE. 
 
 ALBERT J. BROWN, PRES. WILMINGTON COLLEGE. 
 
 For a century the destinies of these people have 
 been worked out on this soil. In unity this site was 
 chosen, and the making of an interesting and strange 
 history begun. 
 
 To-day we celebrate the centennial of the found- 
 ing of the first Monthly Meeting of Friends west of 
 the Allegheny mountains. The century has had its 
 days of storm and oeril, and it has had its days of hope 
 and assurance. This is the reunion — the reassertion 
 of the law of love which unfolds to men the nature of 
 the life hidden with God. 
 
 The quality of the message of Quakerism and the 
 nature of the polity it expresses had its origin in the 
 conception which George Fox held of God. That he 
 made a contribution to the thought and life of his 
 time, destined to influence powerfully social and relig- 
 ious institutions of succeeding generations, history 
 fully substantiates. In a century of great men in 
 England he appeared^ — this cobbler's apprentice — and 
 remains even to this day unexplained save as he ex- 
 plained himself. The Spirit of God dwelt in him, and 
 moved upon his mind and heart. 
 
 The supreme thought which dominated the mind 
 of Fox was : "God is love," and dwells in the soul of 
 man. The finite in man finds its complement — the 
 Infinite God — through the operation of the Spirit on 
 
168 
 
 the mind of the behever. Close to this idea stands an- 
 other essentially fundamental concept which George 
 Fox incorporated in his system of thouj;'ht. The char- 
 acter of God is revealed to men. It is revealed through 
 a conscious and enduring activity of Deity. So we 
 read of the Nazarene having been sent through love 
 to acquaint man with God ; and to redeem him from 
 sin, and to satisfv the vearnin""s of his soul. 
 
 What this man conceived in tlie solitude of the 
 moor or w^ood he v/rought out in social as v/ell as 
 personal experience. He brought forth a form of gov- 
 ernment singularly free from tlie ceremonial life of 
 the church which has dissipated its power; and politi- 
 cally free from unrighteous operations of governments 
 Vvhich involve war and poverty on one hand and class 
 distinctions on the other. It is a system of govern- 
 ment which, operated in love under the influence of 
 the Spirit, is unique and wonderful. But let the at- 
 tempt be made to operate this system without love, 
 and its framework vanishes and its organic force dis- 
 solves. 
 
 Love is the rational side of justice. God created 
 a moral v/orld where love can interpret life. He did 
 not create a judicial world wherein He seeks, night 
 and day, the destruction of the sinner. To the Vv^oman 
 who stood in shamic before her Lord surrounded by 
 her accusers He gave, out of His abundant love, life 
 instead of death, and when her accusers had fallen 
 back from the tragic scene blinded and smitten by the 
 light wdiich cleansed her, ''Go and sin no more" was 
 the message which fell sweetly upon her ears and float- 
 ed out on the wings of hope freighted witli love to the 
 generations which were to be. 
 
 Love lays down lavv^s of life and conduct, then ap- 
 peals to men to obey them. What a man feels, in the 
 presence of God, is due him from anoth.er man, he 
 
169 
 
 must, in turn, when occasion demands, render to 
 others. Such a faith took hold of Fox and his dis- 
 ciples, and the generations of people called Quakers 
 who have succeeded them. This principle the Holy 
 Spirit taught them in the silent meditation v/hich fol- 
 lowed the spirit-conceived m.essage from the Gospel. 
 
 Love is the power Vv-hich unihes life and makes it 
 intelligent. It is a social tie which binds and makes 
 us one in thought and achievement. It stills the pas- 
 sions of men and clarifies the reason. It diminishes the 
 discords and exalts the harmonies of daily living. 
 
 Love operates through personality. George Fox 
 was the person who conceived the idea of, and is the 
 person who lives in our institutions. These institutions 
 are stable because that personality v/as stable His 
 philosopliy was worked out slov.dy and painfully. Tvien 
 have thought him mad. He was driven by the Spirit, 
 as the prophets of elder ages v;cre. to the mountains 
 or deserts or forests, to see the "llamjlng bush," or 
 ''horsemen and chariots of fire." ''The panic born are 
 still born, not having touched life." For years this 
 man, who emierged from his century untarnished in 
 name and mighty in acliievement, vv-alked alone in the 
 silence of the night, the gleam.ing stars keeping v/atch 
 over head, or stood in some lonely vrood by day aside 
 from the haunts of men, "treading tlic Vv'ine-press 
 alone." Then One with the gift of life spoke to his 
 condition and brought forth a man of power. 
 
 Love seeks to operate in all phases of human ac- 
 tivity. It admits of no class distinctions, thereby ex- 
 cluding most of the ground work of social and indus- 
 trial contention. It holds the life of every man sacred 
 and can not j^o to war. It believes everv man is born 
 free and equal before the law, and can not countenance 
 slavery. It m.aintains the body is the temple of the 
 Holy Ghost and therefore can not sanction the mianu- 
 
170 
 
 facture and sale of intoxicants as beverages. It is 
 grounded upon the principle of justice to all men, and 
 therefore can not recognize strikes and lockouts nor a 
 crushing wage system in a country of wealth. To the 
 answer we receive for maintaining such a standard of 
 life let it be said : ''Call it ideal and impractical and go 
 
 on warring industrially and suffering the pain of 
 broken friendship, and the withering of soul ; live by it 
 and find life." When the spirit of God is in m.en their 
 councils are great in wisdom and influence. 
 
 Years ago I came into the body of Friends by the 
 principle of adoption. At that time I had not heard 
 of the division. When in college a friend asked if I 
 were Hicksite or Orthodox, and I replied ''I do not 
 knov/. I can not tell." 
 
 My Friends ! After the experience of these meet- 
 ings where we have been so graciously blessed, it seems 
 we are one, again, after an hundred years. The God 
 of our larger destinies has kept watch above his own, 
 and brought forth this scene. 
 
 This is autumn, and the harvest is being gathered. 
 The splendor of purple and gold lies, like a rich mantle, 
 on these hills and valleys. Likewise the fruit of the 
 Spirit has been manifest in this centennial commemo- 
 ration, and the mantle of love has covered us all. 
 Our souls have spoken to each other. What was truest 
 and most divine has consecrated these days and hal- 
 lowed this spot. Wc can never forget, for God is 
 here. 
 
 I have thought of the century which is past. I 
 have thought of the pain and anguish borne ; of the 
 glory which faded when the sky of faith was gray with 
 storm ; of the dead who may not know of this holy 
 hour, until the judgment day. ^ 
 
171 
 
 Out of all the differences of the past let us trust 
 there may come a higher unity than men yet have 
 known, when spirit answereth to spirit — it is well 
 with my soul. "May God be merciful to us and bless 
 us, and cause His face to shine upon us." May He 
 "keep watch over us all for an hundred hundred years. 
 
 *ii 
 
Scth H. Ellis, V/aynesvillc, Ohio : 
 
 "Before we enter into the Silence I want to voice 
 the sentiment of this whole house, to express our ap- 
 preciation of the work of the large number of young 
 people and of all w^ho have busied themselves to see 
 that everything- has been done in good order. We are 
 under obligations to them and we thank them for their 
 attentions to us in the dining rocm and elsewhere. We 
 are certainly under great obligations to them, for they 
 have shown every self-denial in giving up all these 
 meetings to serve us. 
 
 "VVe undertook this with a great deal of anxiety. 
 We went into it in the spirit of God and I believe we 
 are not mistaken in thinking His Spirit has brooded 
 over us, and v/e have had a grand time to our profit, 
 and I hope to His glory. I v/ish to thank those who 
 have appeared on the program. We feel deeply our 
 obligations to the men and vvomen who have appeared 
 on this program comang from their far away homes, 
 from Indianapolis and other points in the West with- 
 out one cent of compensation. We appreciate it. God 
 bless you for it. As one of the presiding officers I 
 feel under great obligations. Some said we would 
 have disagreements, but we have had none. We trust- 
 ed in God and His grace has been sufficient for us, as 
 it always will be. Praise be to His Holy Name." 
 .Chas. A. Broivn, Waynesvillc, O. : 
 
 "As one of the officers upon whom the responsi- 
 bility of presiding at these meetings rested, I feel it 
 
173 
 
 right to say that I am so thankful for that spirit of 
 unity which has prevailed in these meetings and that it 
 has been a pleasure and a delight to me throughout." 
 
 EH Jay, Richmond, hid. : 
 
 *'I desire to take this opportunity to express my 
 heartfelt gratitude, and I feel that I express the senti- 
 ment of the people — each and all — who compose 
 this large and exceedingly interesting audience." 
 
 Samuel R. Bat tin y Sehna, O., in a brief sentence 
 or two relieved the pressure on the hearts of the great 
 assembly by expressing thanks to the presiding officers 
 and appreciation of their faithfulness and service. 
 
 Scth FI. Ellis: 
 
 'This is truly an hour of heart-v/orship and 
 thanksgiving to God." 
 
 Pra^^cr — Our Father, we feel this to be a season 
 of thanksgiving, and we would acknowledge the power 
 of Thy gracious love when it takes hold upon the 
 hearts of men. Prepare us for the service that lies 
 before us in the remainder of life's journey that we 
 may labor to Thy honor and glory now and evermore. 
 Amen. 
 
 "Behold how good and how pleasant it is for 
 brethren to dwell together in unity. It is like the oil 
 which is poured upon the head and flows down upon 
 the beard." 
 
174 
 
 Esther S, Wallace, Richmond, Ind. : 
 
 "Father of All! God! What we are is due to- 
 Thee. What we may become is due to Thy goodness,. 
 Thy love and Thy power." 
 
 Seth H. Ellis: 
 
 "The time has come for us to separate and leave 
 this place, where we have gathered together in .love 
 as brothers and sisters, and Thy Holy Spirit has been 
 with us. We thank Thee for the. history of the past,, 
 for the noble men and women who planned this feast, 
 for their lives and their testimonies. Their work is 
 finished. Grant that those of us who linger yet a 
 few days may accomplish our work. Help us to keep 
 in submission to Thy will. The old with the burden 
 of the years upon them, the middle-aged engaged in 
 the active duties of life, and the young as they are 
 preparing themselves to take up the responsibilities 
 which must sooner or later come to them. 
 
 "May the peace of God, which passeth all under- 
 standing, dwell in our hearts and keep us in divine 
 love through Jesus Christ our Lord." 
 
COLUMBIA UNIVERSITY 
 
 0035522313 
 
 959»96 
 
 F9169 
 
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