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"Blessed are the
dead which die in the Lord henceforth;
- REV.
14:13.
Yea, saith the spirit, that they may rest from their labors,
and their works do
follow them."
Entered according to Act of Congress,
in the year 1881, by
CORNELIA JANNEY,
In the Office of the Librarian of Congress, Washington, D.C.
The memoir of my dear father was begun, as he tells us, with the view of leaving it as a legacy to his children, but in his latter years, he was willing that the experience of his long and eventful life, should be used in any way to promote the "Cause of Truth."
A few judicious friends have carefully read the manuscript left by him, and they encourage me in the belief that the instructive matter it contains is worthy of publication, and will be valued, especially by those who knew and loved him.
C. J.
Lincoln, Loudoun Co., Va., 3d Mo. 1st, 1881.
much weakness - Reflections upon the state of the Society of Friends in the West - Salutations from London Yearly meeting read at the Representative Committee of Baltimore Yearly Meeting - A reply to it by him and some others - Some account of the life and death of his son John. 1857. Page 153.
others kept as hostages for exchange - Attends Baltimore Yearly Meeting - Again lays before the meeting his concern that an equitable share of the property shall be offered the Orthodox Friends, which was united with - An extract from the minutes of the meeting - Goes to Philadelphia - A serious accident on the train - General Sheridan's raid in Loudoun - Much distress there - Help solicited from the North, which is cheerfully given - Closing of the war - Death of President Lincoln. 1864-'65. Page 218.
Birth and parentage - Some account of his ancestors - Death of his mother - Early religious impressions - Reading the Scriptures - Removal to Fairfax - Goes into his uncle's counting-house in Alexandria - Self-improvement - Reflections upon the Classics.
It has often been to my mind a subject of serious consideration, whether it would not be right to leave behind me some account of my life and religious experience, for the benefit of survivors.
At an early period I kept a diary, in which I wrote occasionally, as a remebrancer for my own use, and I have some memorandums relating to several of my journeys in the gospel ministry. But I have been prevented from keeping a regular journal of my life; partly by the apprehension that I could write nothing on the subject worthy of preservation, and partly by the pressure of other engagements.
It has, however, occurred to me, that I have experienced many preservations and deliverances, for which I am indebted to the unmerited mercy of my Heavenly Father, and that some account of these, together with the most interesting incidents of my life, might be an acceptable legacy to my children.
Being now in my fifty-seventh year, I am admonished, by the approach of old age, that this work, if ever done rightly, must be commenced soon, and prosecuted at such intervals of leisure as may be able to appropriate to this purpose.
I was born in Loudon county, Virginia, the 11th of 1st month, 1801; being the eldest child of Abijah and Jane Janney, who were members of the religious Society of Friends, and much esteemed among their neighbors. They were good examples of integrity, meekness and purity.
My paternal ancestors for many generations were Friends, and so far as I can learn, they were exemplary members of the Society. The earliest among them of whom we have any certain account, was Thomas Janney, of Cheshire, England. He was convinced of the principles of Friends about the year 1654, when the Society first arose in that country. * The next year after his convincement, being then in the 22d year of his age, he received a gift in the gospel ministry, and being faithful to the teachings of the Holy Spirit, he improved in his gift, and became instrumental in promoting the cause of truth.
In his native country he
suffered loss of goods and
imprisonment for his religious testimony.
** In the year 1683
he came to Pennsylvania, with his family, and settled in
Bucks county, which was during the time of William Penn's
first visit to America. He served as a member of the Governor's
Council, and is mentioned in the letters of William
Penn in terms of regard. ***
He traveled extensively as a
minister of the gospel; having visited Ireland, and many
parts of England, before his emigration to America; and
* Piety Promoted;
Vol. I. Philad. Memorials of Friends. 1787.
** Besse's
Sufferings of Friends; Vol. I, pp. 100, 104, 105.
***
Proud's History of Pennsylvania.
afterwards he several times visited the Churches not only in Pennsylvania and New Jersey, also in New England, Long Island, and Maryland. In 1695 he went, in company with Griffith Owen, to visit his brethren in England, where, after about eighteen months' service in the work of the gospel, he was taken ill, and died in the 12th month, 1696, in Cheshire, aged about 63 years, having been a minister about 42 years. *
In a "Testimony concerning him from Friends of Falls Monthly Meeting," they say: "We loved and highly esteemed him for his work's sake, being an able minister of the gospel, sound in doctrine, endowed with wisdom and a ready utterance, and favored with openings into the mysteries of the things of God's kingdom. He was not forward to offer his gift, having a true regard to the Giver, who said formerly, 'Cast the net on the right side of the ship;' therefore 'his bow abode in strength.' And though the Lord had furnished him with such excellent qualifications, he had so learned self-denial as not to glory therein, but was ready to prefer his friends before himself, and give them the right hand of fellowship; being careful to keep the testimony of truth clear on all accounts, saying, 'Those that appear in public are doubly bound to do so.' He was of a cheerful and peaceable temper, and innocent and blameless life."
When approaching the
close of life, he said: ; My care
hath been for my sons, that they may be kept in the fear
of God. I have been a good example to them I have a
care upon me that they may be kept humble while they are
young; that they may bend their necks under the yoke of
Christ. If I am taken away, I am very clear in my spirit
* Bouden's Hist. of Friends in America; Vol. II, p. 120.
I have answered the requirings of God. I have been faithful in my day, and I have nothing that troubles my spirit; my spirit is very clear. *
Jacob Janney was the grandson of Thomas Janney. He came from Bucks county, Pa., to Loudon county, Va., about the year 1745, being one of the earliest settlers in that neighborhood where Goose Creek Monthly Meeting was afterwards established. He was, I believe, an Elder of the meeting. His wife, Hannah Janney, who long survived him, and attained to the age of 93 years, was an Elder, highly esteemed, as appears by a memorial from the meeting to which she belonged. They had a large family, mostly sons, and one of them, Israel Janney, was my grandfather, whom I well remember as a dignified and exemplary man; an Elder of the meeting, and much respected in the neighborhood. In the education of his large family of children, of whom seven sons and two daughters attained to maturity, he was careful to maintain obedience by strict discipline, and they nearly all became useful members of society.
My father, who was the eldest son, adopted a mode of parental government less rigorous than that of his father, and he was enabled, through the power of love and the influence of a consistent example, to educate all his children, of whom twelve attained to maturity, in the principles and practice of virtue.
My mother was of Scottish descent, being the daughter of John and Hannah McPherson, who were exemplary and consistent Friends. At the time of their marriage, they were members of Hopewell Monthly Meeting, Frederic county, Va.
* Smith's Hist. of Friends in Penna. Hazard's Register; Vol. I, p. 213.
I have been told by many persons who knew her, that my mother was a very lovely woman; but I had not long the advantage of her tender care and counsel, for she was removed by death when I was about twelve years of age. I well remember being called from my bed at night and conducted into her chamber, to take my last farewell and to receive her dying benediction.
This brief sketch of my ancestors is intended as a memorial of their virtues, and an incentive to their numerous descendants to pursue the same course of obedience to the divine law, by which our happiness and usefulness here will be promoted, and our eternal felicity secured in the life to come. May we ever remember that righteousness cannot be transmitted as an inheritance; but each succeeding generation must encounter the temptations and trials incident to this state of being; a victory over sin can only be achieved by reliance upon divine aid, and obedience to the voice of God in the soul. So far from deriving any real merit from the virtues of our ancestors, we may, by neglecting to follow their example, incur a greater responsibility and a heavier condemnation. The rebellious Jews boasted that they had Abraham for their father, while they were without the faith of Abraham and destitute of his virtues.
There is, however, an advantage derived from preserving the memorials of virtuous ancestry, and frequently recurring to their examples as a means of inciting us to goodness. This consideration, I believe, frequently operates beneficially upon the youthful mind. For my own part, I can feelingly adopt the language of Cowper: -
"My
boast is not that I deduce my birth
From
loins enthron'd, and rulers of the earth;
But
higher far my proud pretensions rise,
The
Son of parents passed into the skies."
I remember that at a very early age I experienced the operation of divine grace condemning me for evil, and inciting me to goodness. I was sent to school when quite young, and soon learned to read, which became a source of pleasure and instruction. There were at that time very few books in the neighborhood. Those possessed by my father were, so far as I can remember, all of a useful character. Murray's Introduction to the English Reader was read in our school by the younger class, to which I belonged, and I recollect that during the reading of one of the pathetic pieces, I burst into tears, and could not proceed. In my youthful days I took great interest in reading the Bible, and so strong were the impressions sometimes made upon my feelings during its perusal, that I can remember now the very spot where I sat, engrossed with its instructive pages. When I read the narratives of the Evangelists concerning the discourses and miracles of Christ, I sometimes thought if I had only lived at the time when he was personally on earth, how gladly would I have followed his footsteps, in order to receive the lessons of instruction that fell from his holy lips, to behold the wonderful works that he did, and to partake of those spiritual blessings that he dispensed to his followers. But I have since learned that we of this generation are as highly favored as any that have lived before us; because, like those of former ages, we may have access to the Father through the Son, by obedience to the manifestations of his light and grace in our hearts. We have also the advantage of perusing the Scriptures of truth, and of many excellent books calculated to promote piety and virtue; and in addition to these high privileges, we live in an age and country where we enjoy civil and religious liberty. For the last of these blessings we are, under Divine Providence, greatly
indebted to our predecessors in the Religious Society of Friends, who by their labors and their sufferings were instrumental in reviving primitive Christianity and promoting the Redeemer's kingdom.
After the death of my mother, my father, having sold his mill and farm in Loudon, removed to Fairfax county, and joining in partnership with two brothers-in-law, they built the mill called Triadelphia, about four miles west of Alexandria.
While residing at my father's house, I attended school in Alexandria for a short time, and was then placed, at about fourteen years of age, in the counting-house of my uncle Phineas Janney, of Alexandria, who was a commission merchant and an importer of iron. I lived in his family during the remainder of my minority, and until I was married. To him and his wife, Sarah S. Janney, I feel greatly indebted for their kindness towards me, and their long-continued attention to my welfare.
At the time I entered the counting-house, I had made but little progress in my studies: Reading and Writing, the rudiments of English Grammar and an imperfect knowledge of Arithmetic constituted the sum of my school acquirements; but I had a great thirst for knowledge, and took much pleasure in reading.
The business I had to do occupied not more than half of my time, and my uncle had no objection to my reading suitable books in the counting-house during leisure hours. I soon reviewed my Arithmetic, and commenced Algebra, and my uncle sent me to a night school to learn the French language. Subsequently, I went, as a night scholar, to the school of my valued friend Benjamin Hallowell, to study Surveying.
My taste for mathematical studies was not sufficient to
induce me to pursue them with ardor, and the time for such pursuits being limited, I never attained to much proficiency in them.
Natural Philosophy and Chemistry were favorite studies with me, and in order to pursue the latter of these sciences with success, I induced a number of my young friends to join with me in forming an association. We purchased apparatus, performed experiments and delivered lectures, which became to us a source of much pleasure, and promoted our progress in scientific knowledge.
My strongest predilection was for literature, and I read with avidity almost every work that came in my way, except those that were considered pernicious, and even some of this class occasionally shared my attention, notwithstanding the repoofs of that Divine monitor which pleads with us in the secret of the soul, and condemns for sin.
In order to promote my improvement in literary taste, I joined a number of young men in forming a literary society, which met once a month to read and criticise original essays. This society became to me exceedingly interesting; it was continued for several years, and many of the essays were published in papers devoted to literature.
About this period I felt a desire to become distinguished for learning, and indulged in aspirations for literary fame. In order to assist me in the attainment of these ends, I commenced the study of the Latin Grammar. Before I had made much progress, my mind was brought under religious exercise: I wished to scrutinize the motives by which I was actuated; and finding them not pure, nor, as I believed, consistent with the Divine will, I renounced the study. Since that time I have reflected much upon the subject of the ancient classics, and although I have felt my deficiency in that branch of learning, I cannot
say that I have ever repented of the decision then made.
It is impossible to tell what would have been the result, if I had persevered, and become a classical scholar; but in renouncing the study I sincerely believed I was doing right; and I hold that Divine Providence watches over individuals as well as over nations, and by his secret guidance shapes our destinies.
In looking back on my past life, I can see that in many cases disappointments and afflictions that I regarded as calamities, proved to be blessings in disguise; and many instances that appeared to be of little importance, led to unexpected and beneficial results.
Edward Stabler and Dr. Dick - Teaches in a Presbyterian Sabbath-school - Establishes with others a First-day school for colored people - Religious exercises.
About the time I was approaching manhood, the meeting of Friends in Alexandria was favored with the religious services of two ministers whom I highly esteemed, and from both of whom I derived instruction and consolation. These were Edward Stabler and Dr. Elisha C. Dick.
Edward Stabler was the younger of the two, but had been much longer in the ministry. He was a remarkable example of uprightness and purity in conduct and conversation, and his ministry was highly appreciated by most of those who heard him. By the members of our meeting he was much beloved. His mind, originally vigorous, was
enlarged by knowledge and strengthened by exercise; he had a remarkable fluency of expression, and was sometimes eloquent. But it was in familiar conversation that he most excelled; for whatever might be the subject introduced, he could discourse interestingly upon it, and illustrate his views from the rich stores of his memory; always endeavoring to blend instruction with enjoyment, and generally ending with some important religious truth.
He was always kind and attentive to me, and I made it a practice frequently to stop at his apothecary shop, in the evening, on my way home from the counting-house.
On these occasions he generally entertained me, and others who happened to be present, with the rich flow of his colloquial powers, dwelling much upon the beauty of holiness and the goodness of God. His sons were among my most intimate friends, and William, the eldest, afterwards became my frequent companion in religious services.
Dr. Dick had been a gay, fashionable man, and it was not till after he had passed the meridian of life, that he renounced the world and joined in membership with Friends. He was a man of considerable ability, eminent in the medical profession, and possessed of much general knowledge.
As a minister of the gospel he spoke forcibly, but not eloquently; his manner was grave and dignified, and the matter of his discourses was to me very edifying. In conversation he was agreeable and instructive. After he retired from the practice of medicine, he lived in the country, not far from my father's residence, and I visited him frequently. Although he was an aged man and I very young, he seemed pleased to have my company, and I enjoyed very much his instructive conversation.
About this period of my life, being of an ardent and active temperament, and desirous of doing some good, I was for some time connected with a Presbyterian Sabbath-school, and went on First-day mornings, to their meeting-house, to assist in teaching the poor. When the duties of the school were over I generally left, in order to attend our own meeting. I do not remember how long this was continued, but at length, becoming dissatisfied with some of the doctrinal views inculcated in the hymns that were sung by the pupils, I withdrew from the school. Soon afterwards, being joined by a number of young Friends, we established a First-day school for colored children, which met in the second story of our meeting-house. It was attended by a large number, and I derived great satisfaction from our labors on behalf of that much-neglected people.
My mind was deeply interested in the momentous concerns of religion. I read the Bible diligently, and sought for Divine assistance in meditation and prayer; but unhappily I did not always watch sufficiently against temptation, and was often brought under condemnation for sin. In this condition I could adopt the language of the apostle, expressive of a state he at one time experienced: "I delight in the law of God after the inward man, but I see another law in my members, warring against the law of my mind and bringing me into captivity to the law of sin which is in my members. Oh! wretched man that I am! who shall deliver me from the body of this death?" This conflict had to pass through, and it was not until after many years of vicissitude, sometimes rejoicing for victory achieved, at others mourning for defeat, that I was able to say, in humble thankfulness to the Author of all good, "The law of the spirit of life in Christ Jesus hath made me free from the
law of sin and death." From the memorandums made during this period, the following passages are taken: -
"8th month, 1824. - About this time my condemnation for sin increased to such a degree, that I was almost driven to despair, and sometimes doubted whether there was any hope of salvation left for me. Then, and not till then, did I give up my will unreservedly to God, who, in his unspeakable mercy, granted me consolation and help. From this time I hope, through his love and power, to date my conversion.
Grant
me once more, Almighty Lord,
To
supplicate thy throne of grace;
Withdraw
not yet thy precious word
From
me; oh! hide not now thy face.
My
foes encompass me around,
On
every side their arrows fly;
Heal,
heal, O Lord, this deadly wound, -
Immanuel
save me, or I die!
'Tis all in vain I arm my heart
With
firm resolves to shun the snare -
The
tempter comes with subtle art,
Corrupts
the guard, and enters there.
Thy
temple, Lord, have they defiled,
Thine
altars have they broken down,
The
place where once thy beauty smiled
Now
seems o'erclouded with thy frown.
Once
more wilt thou, my Saviour, deign
To
bless me with thy smile benign;
Oh!
wilt thou yet consent to reign
Within
a heart so frail as mine?
I
feel the burden of my sin,
Abhor
the masters I have served;
Thine
eye hath all mine anguish seen,
And
all my bitter tears observed.
Oh!
fix within my heart thy throne,
From
sin's hard bondage set me free
I'll
place my trust in Thee alone
And
all my soul devote to Thee.
"8th mo. 13th, 1824. - How often have I had to admire the tender mercies of my Saviour. Thou art ever blessed, O Lord, and they only are blessed who live in thee. Thou art the source of life and joy, and they are lifeless and wretched who are separated from thee. Oh! may I continue to love thee more and more, as I see thy increasing beauty. My heart is, I trust, absolutely resigned to thee now, and I feel that the enemy can never be subdued while there is a disposition to keep back aught of the obedience thou requirest."
Attends a Methodist class-meeting with William Lamphier - Reflections thereon - Receives a prize for his poem "The Country School-House" - Correspondence with George P. Morris - Becomes a contributor to the New York Mirror - Religious controversy in the Society of Friends - A sermon by Margaret Judge - Death of Rachel Elicott - Poem on Affliction.
Among my intimate friends, about the time I arrived at manhood, and for some years afterwards, was William Lamphier, a local preacher among the Methodists, and a devoted Christian. He had, some years before, been my teacher in the French language; we were fellow-members of a scientific association, and a similarity of tastes and feelings caused us to enjoy each other's society, although he was many years my senior.
In the summer of 1824, there was a religious revival among the Methodists in Alexandria, and my friend Lamphier, being a class-leader, invited me to attend his class. I accepted his invitation, and attended once. Each member of the class was invited to give in his experience since the last meeting, and I think most of them complied. Some of them offered vocal supplication, and there was among them a manifestation of much zeal, which I thought proceeded from a real desire to lead a holy life. The tenderness and earnestness which appeared to prevail, had an animating influence upon my mind. I came away rejoicing in the belief that there are more good people in the world than we are aware of, and I have ever felt disposed, when I find such, to embrace them as brethren and sisters in Christ.
The zeal and activity of the Methodists were very congenial to the natural ardor of my disposition; but I came away from that meeting without any inclination to join them, for I was thoroughly satisfied that the principles of Friends approached more nearly than any others to the Christian standard.
The Methodists are among the most zealous, proselyting sects of our age. I think the religious exercises they engage in are sometimes too much in the will and activity of the creature. They do not always wait sufficiently for that "unction from the Holy One" which alone can enable us to worship aright; for it appears to me, that to talk habitually of religion, and to engage in devotional exercises without some preparation of heart and sense of duty, is calculated to diminish our strength and impair our spiritual vision.
On the other hand there is, among many sincere-hearted Friends, a "withholding more than is meet, which tendeth
to poverty." We should not be ashamed or afraid to express our religious convictions, on proper occasions and in a becoming manner. If our hearts are really deeply interested in the cause of truth, it is reasonable to suppose that in social intercourse with our friends, we must at times, be led to speak of those feelings and aspirations which occupy a prominent place, if not the first place, in our affections. It is especially incumbent upon parents to embrace every suitable opportunity to instruct their children in the great truths of Christianity, and to lead them, both by example and precept, to seek for those enduring riches which are the inheritance of all who are born of the Spirit, and thus become the children of God.
In the Autumn of 1824, I had, after many vicissitudes of joy and grief, attained to some degree of stability and peace of mind, through the continued mercy of my Heavenly Father. It was then that a trial of faith and obedience was permitted to assail me, by a successful literary effort, which seemed to open a prospect of my youthful dreams being realized. The following memorandum, made at the time, describes the state of my feelings: -
"9th mo. 13th. - During the last week my mind has been variously affected, sometimes full of love, tenderness and joy, and at others feeling but little sense of comfort; yet through Divine mercy, I have been generally watchful and, I hope, have made a little progress. At one time, being moved by an impulse of Divine love to a charitable action, I was greatly blessed in the performance of it, to my own admiration of the Divine goodness and unspeakable rejoicing. Let me, then, in remembrance of the Lord's kindness towards me, both spiritually and temporally, withhold nothing that he requires of me, but gladly give up all to his service, who has given all that I possess. There is a
satisfaction in doing the Divine will that surpasses all other enjoyments, and I hope I shall never again be willing to feed upon the "husks," but wait patiently in my Father's house, who has enough and to spare, and is a bountiful rewarder of them that diligently seek him.
"Some months ago there were some literary prizes offered in New York, and my love of fame induced me to offer two essays for them. On Third day last, my poem entitled "The Country School-House" came to hand, published as the prize poem, with an invitation from George P. Morris, editor of the New York Mirror, to send more essays. This information, which at a former period would have been so flattering, through the gracious dealings of the Lord and the manifestation of his love, was received without much rejoicing; nay, it even caused bitterness of grief to think how my heart had been devoted to those things which I now see are but dross and tinsel, compared with the riches of heavenly love. The moral essay, in verse, which I have on hand, I do not feel at liberty to send until (through Divine assistance) I shall have completely conquered the love of applause.
"I have written an essay, in prose, on the love of fame, which I hope will do good, and feel at liberty to send it, as it shows, in part, my reasons for not sending the others."
The prose essay alluded to in the foregoing extract was published in the New York Mirror; and afterwards I sent to the editor of that paper, George P. Morris, a number of essays, in prose and verse, which were published.
A correspondence took place between the editor and myself, and afterwards a personal acquaintance was formed. For some years I sent him occasional contributions; but a large portion of the paper being occupied with tales and other light reading, my interest in it gradually declined, and I ceased to be a contributor.
About this time my feelings were deeply interested, and sometimes grieved, by the religious controversy then going on in the Society of Friends. The doctrinal views of Elias Hicks were strenuously opposed by several ministers from England, and by many ministers and elders of our Society in this country, who charged him with a denial of the fundamental doctrines of Christianity. On the other hand, his numerous friends contended that he preached the gospel in purity and exemplified it by a holy life.
During several years the meetings of Friends were distracted by this controversy; many pamphlets and other publications were issued on both sides; it was the frequent topic of conversation, and in the heat of discussion, party zeal was more apparent than Christian charity.
The two most prominent ministers of our meeting, Edward Stabler and Dr. E. C. Dick, did not agree in sentiment concerning the doctrinal points at issue; the former being satisfied with the views of Elias Hicks, and the latter opposed to them.
The following memorandums, made at the time, express my own feelings and impressions: -
"1824, 9th mo. 20th. - Yesterday morning was a time of trial and deep distress. Our ancient friend E. C. Dick delivered, in our meeting for worship, a testimony which I scarcely know how to record, though I believe it will be right to preserve the remembrance of it.
"He stated the pain it gave him and the condemnation he felt at a former meeting, for not standing up and testifying to the Divinity of our Lord and Saviour Jesus Christ, as manifested in the flesh personally on earth, crucified by the Jews, received up into Heaven, and seated on the right hand of God; who is the only Saviour and Mediator between God and man; through whose death we have
received the remission of sins, and through whose spirit we are raised up into life eternal, and made living members of his Church.
"He seemed greatly to fear the progress amongst us of those Unitarian doctrines which attribute to Christ no further excellency than that of being a good man, and the first-born among the sons of God, and assume that all, by obedience to the Divine light, may become equal with Christ. 'But,' said he, 'Christ, after his resurrection, told his disciples, "All power is given unto me in Heaven and in earth;" the Scripture also says he is set down on the right hand of God, and will reign until all his enemies are subjected unto him, and then he will come and judge all nations; his elect (or those who have served him) will meet him in the air; the rest he will condemn, and he will create new heaven and a new earth for the righteous to dwell in with him.'
"He seemed evidently to allude to a friend in our meeting (calling him a brother whom he greatly esteemed), as preaching a different doctrine, and making Saviours of all the Christian graces; whereas there is but one Saviour, 'the man Christ Jesus.' He also alluded to a Friend or Friends in the North as denying the Lord that bought them, and described this belief as an ignus-fatuus that had misled many, as it was predicted by Christ should be the case in the latter days.
"My mind was greatly bowed with grief under this discourse, as there is evidently a difference of belief between two ministers who are the foremost in our meeting, and the leaders of the flock. From both I have derived spiritual benefit, but more especially from him who delivered the testimony as above stated, whose ministry has been particularly blessed to me. The doctrines
he preaches are, I believe, the true doctrines of Christ and his apostles; yet the public manner in which the testimony was delivered, in direct and pointed opposition to a brother minister (who has been longer in the church), is, I fear, an infringement of the good order of the gospel, and of the discipline which should prevail in the church. For my own part, my desire is that we may follow neither Paul nor Apollos, but wait upon Christ, and, searching the Scriptures diligently, depend upon him who is the Author and Finisher of our faith, for the interpretation of the mysteries they treat of. My constant prayer has been that the Lord would shine in the hearts of all, convincing those who err, confirming those who are right, and stirring up the lukewarm to a more lively faith. Oh, that He would be with us, to preserve us from contention, and enable us, with meekness and love, to bear with one another! 'Spare thy people, O Lord! and give not thine heritage to reproach.'
"9th mo. 28th, 1824. - Oh, let me praise the Lord for his unspeakable mercy towards me. I have every day occasion to bless his holy name, and to thank him that he has called me out of the dark path of my own will, into obedience to his gracious commands. Thou, O Lord, dost bless those, who love and obey Thee, with the sweet savor of thy spirit and the pure delight of thy communion, which consists not in elementary types, but in the reality of thy presence and the endearing sense of thy love. Be pleased still to be with me through life, and may my path be as the path of the just, a shining light, brighter and brighter unto the perfect day. Who is like unto the Lord in glory and strength; for at his word the enemy was struck with confusion. Who is like unto him in mercy; for he hath heard the prayer of the poor and
needy when there was none to help; he hath scattered every foe, and spoken peace to my soul? Even the hours of his transient absence, though dark and gloomy, are made, through his mercy, the messengers of his love. The soul that has enjoyed his presence may forget the value of the blessing; but when this is withdrawn for a season, it induces a careful watchfulness and diligent search into the heart, an humble dependence upon his Almighty arm, and prepares again to receive him with thankfulness and joy."
For some time after this I was preserved in watchfulness and peace of mind; but not without suffering and solicitude, on account of the unhappy difference of sentiment existing between the ministers of our meeting. I visited E. C. Dick, and had a free conference with him concerning his religious views. He expressed his belief that Christ came to offer up his body as a propitiation for the sins of the whole world, that through faith in his blood shed for us, we might have remission of sins, and through his spirit we might be raised up into newness of life, and rendered perfect through the measure of the spirit given unto us by him, in whom dwelt the fulness of the Godhead bodily.
Soon afterwards I visited two of the elders of our meeting, to confer with them on the same subject. I found they placed far less reliance than E. C. Dick, upon the sufferings and death of Christ. They relied on the spirit of Christ as the saving power, and they referred me to the "more sure word of prophecy," as a light shining in the heart more certain than the Scriptures. I came away from this interview much discouraged and burdened with grief, which continued nearly all night, and deprived me of my accustomed rest. Next morning the gloom
continued, but I was enabled to find some relief in prayer. One of the elders, my dear old friend George Drinker, called in, to whom I stated that, if I had said anything they considered disrespectful in our interview the evening before, I wished to be informed of it, in order that I might make reparation, if necessary; for I was not above reproof. He replied that I had said nothing improper, but "very far from it," and he expressed a hope that we might all live in unity and love, and all come to the knowledge of the Truth at last. I then felt a sweet flow of Divine love, which melted my heart and gave rise to a flow of tears. I felt that I could then embrace them all in perfect love, and I was enabled to pray that we might all seek the truth and find it.
After these interviews, I came to the conclusion that it would be my duty to say little on the subject to any one, but to wait and depend on Him "who shutteth and no man can open, and who openeth and no man can shut;" who has the key of David, even Christ Jesus our Lord.
During several years, while that religious controversy was agitating the Society of Friends, we were visited by a number of ministering Friends from England, among whom were Anna Braithwaite and William Forster. Their religious services deeply interested me, and I thought they were instrumental in promoting my spiritual welfare. My doctrinal views, at that time, were similar to theirs; but I was so well assured that Edward Stabler and other ministers, whose sentiments on some points differed from theirs, were good Christians, that I did not suffer myself to fall under the dominion of that censorious, uncharitable spirit which was then laying waste our religious Society. The doctrines I then held were those called Orthodox, but I could not endure the spirit of bitterness and party zeal by which those doctrines were too often accompanied.
My feelings were thus expressed in an entry dated 12th mo. 9th, 1824: -
"Yesterday I was blessed with the sweet communion of the Lord, and partook with thankfulness of the bread of life. But through unwatchfulness, this morning, I was again brought under condemnation, in which state I went to meeting, and sat for some time in a state of insensibility as to spiritual things. At length our dear friend Edward Stabler arose, in the power of a living ministry, and through the co-operation of the spirit of Divine love in my heart, poured in the oil and the wine. He taught us that every dispensation of the Almighty was for our good, and that He has only commanded us to do good and to avoid evil because it is for our present and eternal interest to do so; 'for the work of righteousness is peace, and the effect thereof quietness and assurance forever.' It is a great mercy that He will not suffer us to enter into the garden of Eden (or enjoyment) while in a corrupt or guilty state, lest we partake of the tree of life and live forever in that state. Oh! let me submit to the sword of the spirit, which will destroy the evil, and enable me to enter into the Paradise of God."
Near the close of the year 1824, being on a visit at the house of my friend Benjamin Hallowell, in Alexandria, on First-day evening, I participated in a religious opportunity in which, after a season of silent waiting upon God, the gospel was preached by Margaret Judge, a minister of our Society, afterwards known extensively as Margaret Brown. Benjamin and Margaret (his wife) were addressed in the language of encouragement, and particularly the former, who was reminded of his trials and deliverances, in which he had found the love of God manifested towards him; and he was assured that "his feet would be anointed to
tread upon the high places of the earth." She then addressed me in language not less consoling, stating that I had been with Jesus in the garden, - that my tears shed before him were bottled up in remembrance; and she concluded by assuring me that, if I remained faithful, "He would cause me to shine as a bright star in the firmament of his glory."
I was humbled and contrited under her communication, which appeared to me to be attended with unction from on high.
On the 22d of the 4th month, 1825, my dear friend and step-sister Rachel Ellicott, aged 21 years 16 days, closed her mortal career, to rise, I trust, in a purer and happier realm. The event had been for a long time expected, and we were in some degree resigned to the loss, but still the stroke was severe. She was calm and resigned to the will of her Divine Master, in whom her confidence was placed. About thirty-six hours before her death, when she supposed her end was near, I was sent for to see her. She received me most affectionately, and said she felt calm and peaceful, and hoped she should not be alarmed when the awful time came. After a while a little cloud of doubting came over her mind, when the Comforter seemed to have left her for a season, and she was apprehensive she had not been sufficiently earnest in the great work of salvation. I told her that Christ would never leave his disciples entirely, though he sometimes hid his presence from them for a season, for a trial of their patience. She appeared attentive to the remark, and when Dr. Dick, whom she had sent for, came in soon after, she asked him, "Does our kind Master ever leave us for awhile, to try our patience?" He replied that it was frequently the case with even the holiest men, and he related some instances within his own observation, with many passages of Scripture, to relieve and comfort her.
After awhile she said, "Now, Doctor, let me commune with my own heart." He ceased, and she seemed engaged in supplication, after which the peace and serenity returned, and continued, I believe, to the end.
The next morning I conversed with her again on the state of her feelings and the prospect of death, when she looked forward to the solemn event with calm resignation to the Divine will. She suffered severe pain until the following morning, when she sent for Dr. Dick, and inquired if the time of her release was not at hand, and might not be expected in an hour or two. He thought not so soon, but supposed the pain would soon be alleviated. She lived only about one hour from that time, being quite calm and serene, then she remarked, "I am going," and expired without a struggle.
Thus passed away, from earth to Heaven, a pure and lovely being, who had once been the object of my ardent attachment and sanguine hopes, but whose lingering illness had sobered and chastened my feelings towards her, until I regarded her with a brotherly affection and Christian sympathy. To her were addressed the following lines, written during her illness: -
Though
long upon the willow-tree has hung
Co-partnership with Dr. Bond - Marriage -
Bridal tour - Poem upon
Lake George - Labors for the Colored people - Formation of a
Benevolent Society - Joins a Colonization Society - Petition to
Congress for the Abolition of Slavery in the District of Columbia -
Illness and visit to the Red Sulphur Springs - Poem.
In the spring of the
year 1825, I entered into co-partnership
with my friend Thomas M. Bond, and we opened a
store in Alexandria in the Apothecary business. He had
been engaged in that line of business and was well instructed
in it, but I had no knowledge of it. It was therefore
arranged that he should have charge of it, and that I should
retain my place as clerk for my uncle Phineas Janney.
This co-partnership continued only about a year, when we
sold out our stock, and my partner, having studied medicine,
went to college in order to prepare himself for a physician.
During the summer of the
same year, on my recovery
from sickness, the following memorandum was made: -
"8th mo. 3d. Thou
art merciful Oh Lord in all thy
dispensations; I thank Thee for this slight affliction which
has in some measure awakened me from the torpor into
which I had fallen. Nothing short of entire resignation to
thy will and continual watchfulness over myself, will save
me from sin and effect the great work of regeneration
without which no man can see the Lord."
On the 9th day of the 3d
month 1826, I was married
in Friends' meeting house in Alexandria, to Elizabeth,
daughter of John and Elizabeth Janney. Her parents had
been residents of Alexandria, but were both deceased, and
she lived with her stepmother Ann Janney. My wife and
I were distantly related; our grandfathers being first
cousins. We had known and esteemed each other for
many years, and our friendship gradually ripened into a
warmer and more tender affection, which being sanctioned
and confirmed by the holy rite of matrimony, has resulted
in a union that I regard as the greatest of all my temporal
blessings. In prosperity and adversity she has been a safe
counsellor, a sympathizing companion and a helpmeet
steadfast in love and devotion.
Soon after our marriage
we went on a tour to the Falls
of Niagara, thence to Montreal and Quebec, returning
by way of Lake Champlain and through several of the New
England states. It was a season of unalloyed enjoyment.
The following lines written at Lake George express some
of the feelings experienced during that excursion.
Sweet,
peaceful Lake! how would I love to glide
At the time of my
marriage I was engaged in mercantile
business in Alexandria, and during many years a considerable
share of my attention was devoted to the subject of
slavery and the means of alleviating the condition of the
people of color. In conjunction with other members of our
religious society, and a few Methodists, I took an active
part in forming and conducting an Association which was
called the Benevolent Society. To rescue from the posession
of the slave traders, persons illegally held in bondage
and to enlighten the public mind in regard to the evils of
slavery were two of the main objects we had in view. At
that time the domestic slave trade was actively carried on
in Alexandria, and among its victims were some who were
free born, or were slaves only for a term of years. These
we sometimes succeeded in rescuing by a legal process, but
not unfrequently they were carried off by the traders before
we received information of their captivity. On behalf of
the Association I wrote a series of essays on slavery and the
domestic slave trade, which were published in the year 1827
in the Alexandria Gazette, a paper that had a considerable
circulation in Virginia. The opposition to such publications
in our state was not then so great as it became a few years
later, and the views we promulgated adverse to slavery, were
read without producing any demonstrations of violence.
Slavery was then generally acknowledged to be an evil
entailed upon us by former generations, which it was alleged
could not be removed without much danger, and most of
the slave holders maintained that the negroes when liberated
must be colonized in some foreign country. I was a
member of the colonization society, and then believed its
purpose of removing the free people of color and liberated
slaves to Africa, would be the means of promoting
emancipation in the Southern States, and of planting a colony
that would spread civilization and christianity in that
benighted country. Subsequently I became convinced
that the tendency of the scheme of colonization was to
quiet the conscience of the people, lead to a false security,
and put off, to a distant day the work of emancipation.
It must however be admitted, that the planting of the
colony of Liberia has been a blessing to the people of
Africa, and we have reason to believe that great and
beneficent results will flow from it. May the Author of all
good, cause it to be instrumental in advancing the
happiness of man by extending the Redeemer's kingdom.
About the year 1826 or 1827, our Benevolent Society in
conjunction with a similar Association in Washington City
got up a petition to Congress for the abolition of slavery
in the District of Columbia. We obtained the signatures
of about a thousand respectable citizens, among whom were
prominent merchants and judges of the District Courts.
While soliciting signatures to the petition, I remember
that I called on Geo. Washington Park Custis, the step son
of Gen. Washington, and the proprietor of the Arlington
estate. He treated me with civility, and admitted the
evils of slavery, but declined to sign the petition. He
spoke freely of the unproductiveness of slave labor,
and said; "I am accounted among the richest men in
Virginia, yet I seldom have a dollar." He knew that
slavery was wrong in principle and disastrous to the best
interests of the state, but although he made high
professions of patriotism in his public orations, he made no
effort or submitted to any sacrifices to remove an evil
which he seemed to deplore. He did, however, follow
the example of Washington by providing in his will for the
liberation of his slaves. Our petition was presented to
Congress, and although it seemed to have no immediate
effect, it was in subsequent years, sometimes referred to in
the earnest debates that took place on the subject of
slavery. The following extracts from the petition will
show the sentiments then entertained by many citizens of
the District of Columbia. "While the laws of the United
States denounce the foreign slave trade as piracy, and
punish with death those who are found engaged in its
perpetration, there exists in this District, the seat of the
National Government, a domestic slave trade scarcely less
disgraceful in its character, and even more demoralizing in
its influence. For this is not like the former, carried on
against a barbarous nation; its victims are reared up
among the people of this country, educated in the precepts
of the same religion, and imbued with similar domestic
attachments. These people are without their consent torn
from their homes, husband and wife are frequently separated
and sold into distant parts, children are taken from
their parents without regard to the ties of nature, and the
most endearing bonds of affection are broken forever.
Nor is this traffic confined to those who are legally slaves
for life. Some who are entitled to freedom, and many
who have a limited time to serve, are sold into
unconditional slavery, and owing to the defectiveness of our
laws, they are generally carried out of the District before
the necessary steps can be taken for their release. Nor is
it only from the rapacity of slave traders that the colored
race in this District are doomed to suffer. Even the laws
which govern us, sanction and direct in certain cases, a
procedure that we believe is unparalleled in glaring injustice
by any thing at present known among the Governments of
Christendom.
An instance of the operation of these laws, which
occurred during the last summer we will briefly relate. A
colored man who stated that he was entitled to his
freedom was taken up as a runaway and lodged in the jail at
Washington City. He was advertised, but no one appearing
to claim him, he was according to law
put up at public
auction for the payment of his jail fees, and sold as a slave
for life. He was purchased by a slave trader who was not
required to give security for his remaining in the District,
and he was soon after shipped at Alexandria for one of the
Southern States. An attempt was made by some benevolent
individuals to have the sale postponed until his claim to
freedom could be investigated, but their efforts were
unavailing; and thus was a human being sold into perpetual
bondage at the capital of the freest government on earth
without a pretence of trial or an allegation of crime.
This odious law was adopted with the old code of
Maryland, from which we believe it has been expunged since
this District was ceded to the General Government. The
fact of its having been so recently executed shows the
necessity of this subject being investigated by a power
which we confidently hope will be ready to correct it.
The existence among us of
a distinct class of people,
who by their condition as slaves, are deprived of almost
every incentive to virtue and industry, and shut out
from many of the sources of light and knowledge, has an
evident tendency to corrupt the morals of the people, and
to dampen the spirit of enterprise by accustoming the
rising generation to look with contempt upon honest labor
and to depend for support too much upon the labor of
others. It prevents a useful and industrious class of people
from settling among us, by rendering the means of
subsistence more precarious to the laboring class of whites; it
diminishes the resources of the community by throwing the
earnings of the poor into the coffers of the rich, thus
rendering the former dependent, servile, and improvident,
while the latter are tempted to become in the same
proportion luxurious and prodigal. * * * "We would
therefore respectfully pray that these grievances may claim the
attention of your honorable body, and that a law of
Congress may be enacted, declaring that all children of slaves
born in the District of Columbia after the fourth of July
1828, shall be free at the age of twenty-five years; and that
those laws which authorize the selling of supposed
runaways for their prison fees or maintenance may be repealed.
And also that laws may be enacted to prevent slaves from
being removed into this District, or brought in for sale,
hire or transportation, without however, preventing
members of Congress, resident strangers, or travellers from
bringing and taking away their domestic servants."
The enactment asked for in this petition appears very
inadequate, in as much as the holding of people in bondage
till they are twenty-five years of age, and then liberating
them would not satisfy the demands of justice. We had to
yield something to public opinion, in order to obtain
signers to our petition, and we asked for as much as we
thought could possibly be obtained.
For my part, I was in favor of immediate and unconditional
emancipation, and did not hesitate to say so; but
knowing the prejudice against it in the minds of the people,
I only asked for gradual emancipation.
In the year 1828, I entered into partnership with my
brother-in-law Samuel H. Janney, to build and conduct a
cotton factory at Occoquan, sixteen miles south of
Alexandria.
We had a commercial house in Alexandria where I
resided, but in the course of two or three years I found it
expedient to remove to Occoquan. Before our removal
from Alexandria I had a severe attack of bilious fever
which brought me very low, and caused deep searching of
heart as to my spiritual condition. After I had so far
recovered as to go out and attend to business I found my
health was seriously impaired; I had a troublesome cough,
sometimes attended with spitting of blood and a hectic
fever. In this condition I set off on horseback to visit
some of the Virginia Springs in the summer of 1829, being
accompanied by my father as far as Charlottesville and
Monticello.
The sublime scenery through which I passed was
exhilarating to my spirits, and the ride on horseback by easy
stages, increased my appetite and strength.
At the Red Sulphur Spring in Monroe County, Va., I
spent some weeks with very great advantage to my health.
The water has the property of reducing the pulse, and
increasing the appetite. It is much resorted to, by consumptive
patients and many have attributed their recovery from
that wasting disease to its healing virtues. From one of
my letters written there to my wife I select the following
passage: "I trust my health is now restored, but I am
more liable to another attack than before, and I must
try to pursue a different course on my return home, but
how to effect it I hardly know, as the labors of the
counting house cannot be dispensed with while I remain in
the business. Men of business insensibly become more
and more interested in it until the whole mind is absorbed
by it, and life passes on like a delirious dream of care and
anxiety until we are awakened by some sudden shock which
opens our eyes and changes all our views. Since I left
home, I have necessarily passed a good deal of time in
solitude, which during the absence of all those objects that
lately engrossed my attention, has induced a train of
reflections that I trust will never be forgotten."
It was then customary at most of the Virginia Springs
for the boarders to live in cabins built of logs, or in small
frame cottages. There was at the Red Sulphur one large
hall used as a dining .room which was detached from the
other buildings. I had a cabin to myself; it had no glass
windows, but had window shutters, a clean floor, and a
comfortable bed.
I had no books to read except the New Testament, and
being lonely I sometimes found agreeable employment in
writing verses. Among the best of my compositions at
that time was the following poem.
How
calm and glorious is the hour of night,
Those
lofty mountains with their forests green,
And
yon pure rivulet that pours along,
And
hark! the roar of those far-spreading woods,
While
all His works with one accord rejoice,
His
bounteous goodness all creation fills,
Scenes
unfrequented by the feet of men,
His
mighty hand the vivid lightning speeds,
To
trace His wonders thro' each varying clime,
Oh!
solitude, how blissful are the hours,
Among
the haunts of men, the thoughtful mind
But
in the deep and solemn hour of night,
Or
else, uplifted o'er the things of time,
Oh!
how transporting is the glorious thought,
E'en
His chastisements are with mercy fraught,
T'was
then He met me, and in mercy heal'd
Then
Oh! my soul, mayst thou continual turn,
Again visits Red Sulphur Springs - His health much
improved -
Removal to Occoquan - Visit from Daniel Quinby - He accompanies
him as far as Richmond and Petersburg - Death of a little daughter -
Publishes a letter on Christian doctrine - His first appearance in
the ministry - Reflections upon the ministry - Indulged meeting
granted at Occoquan - Writes "Conversation on Religious
Subjects" -
Joins George Truman in a religious visit to the meetings of
families of Friends of Baltimore - Visits Dunning's Creek with a
Yearly Meeting committee - Attends New York Yearly Meeting.
In the summer of 1830,
my health not being fully
restored, I again visited the Red Sulphur Springs,
accompanied by my wife, my sister Thamsin, and my cousin Joseph
Russell, the two latter being also in bad health. We
traveled in our carriage, and had a saddle horse with us for
my use.
This journey through the mountainous region of
Virginia, along the Kanawha, and returning through Ohio
by the Cumberland route; was very interesting, and
together with the healing virtues of the Red Sulphur Springs,
did much to restore my health.
In the same year I removed to Occoquan, where our
cotton factory was situated, sixteen miles south of Alexandria.
The nearest Friends' meeting was in Alexandria,
which I attended pretty regularly once a week, and
sometimes twice, going mostly on horseback, but occasionally
taking my family with me. Those frequent rides on
horseback, continued for about nine years, contributed greatly
to the restoration of my health; and being prompted by
a sense of religious duty, were blessed in the promotion of
my spiritual welfare. I often recur, in memory, to those
solitary rides as seasons of religious instruction, when I was
permitted to hold sweet communion with the Father of
spirits.
At that time I was not fully settled in my views respecting
some of the doctrines professed by Friends, and while
attending diligently the meetings for worship, I took no
active part in meetings for discipline.
In the autumn of the year 1830, Daniel Quinby, a
minister from western New York, came to our house, and held
a meeting in our village, during which I was deeply
impressed with a sense of the love of God, and my spiritual
vision was opened to discern more clearly the truths of the
gospel of Christ. Daniel was then an old man, and though
provided with a minute of concurrence from his Monthly
Meeting, he was traveling alone, with a prospect of going
through the Southern States to New Orleans. I felt much
unity with him, and thought it my duty to go with him,
for a few days, on his journey. He traveled in a vehicle
called a sulky, and I went on horseback.
We had a meeting for worship at Dumfries, in which
Daniel was favored to preach the gospel with acceptance.
The Methodist minister residing there gave us a letter of
introduction to a widow named Suttle, at Stafford court-house,
which on our arrival we delivered to her, and were
heartily welcomed, and invited to stay at her house. She
said, "I have been expecting you; for it was made known
to me this morning, while I knelt in prayer, that we should
have a great meeting here to-day."
It was First-day morning, and she immediately took
measures to have a meeting appointed in the court-house,
and general information given. The meeting was held in
the afternoon, and I thought Daniel was highly favored in
the exercise of his gift. It was a solemn and impressive
opportunity. Our hospitable hostess gave us, in conversation,
some account of her religious experience. She said
she was for a considerable time in deep distress, feeling the
need of spiritual comfort, and finding no one able to help
her. One day, as she stood in her porch, which fronted
on the public road, she saw a man on horseback approaching,
and it was impressed upon her mind that she must
speak to him. When he came near, she accosted him
thus:
"How are you, sir? Which way are you going?"
He answered, "I am going to and fro in the earth."
"What is your business?"
"My business is to warn sinners to flee from the wrath to
come."
"Come in, sir," she said.
And when he entered, she found it was Bishop Asbury,
of the Methodist Church. He was instrumental in directing
her to rely upon Him who is "the Way, the Truth,
and the Life," and she found peace in taking up the cross.
We continued our journey, and came to Fredericksburg,
where we had, in the Methodist meeting-house, a very
satisfactory meeting. The minister in charge requested
Daniel to stay and hold another meeting, but he felt most easy
to proceed on his way.
At Richmond and Petersburg we attended meetings, in
which Daniel was favored to speak to edification and
comfort. He then went on board a steamboat bound for
Norfolk and Alexandria. I accompanied him on board, taking
my horse with me. The captain handed me letters from
home, bringing the sad intelligence that my little daughter
Ellen, aged about two years, had, during my absence,
died of the croup. I left Daniel at Norfolk, and proceeded
homeward to join my afflicted family without delay.
This journey was attended with salutary effects, in
removing doubts from my mind, and giving me clearer
views of the Christian religion, as a manifestation of Divine
life and love brought forth in the soul, through faith,
obedience and patience.
In the autumn of 1831, I had a conversation with an
intelligent woman, a member of the Episcopal Church, in
which I was led to speak in defence of the doctrines and
testimonies of the Society of Friends, and soon after I
wrote her a letter, explanatory of the same. This "Letter
on Christian Doctrine" was soon after published, in
pamphlet form, by my uncle Phineas Janney, being my first
appearance in print as an advocate of religious truth.
I think it was in the year 1832, being the year the
cholera prevailed in this country that I was constrained, by a
sense of duty, to express in Friends' meeting at Alexandria,
on First-day, a few words in gospel ministry. I
began by citing the text, "The Lord is in his holy temple;
let all the earth keep silence before him;" and I
proceeded to show that the human soul is the temple of God.
"If any man defile God's temple, him will God destroy."
I found peace of mind in the performance of this small
service, and was overcome with deep emotion. Soon after
meeting, my father spoke to me encouragingly, and had
reason to believe that the elders of the meeting were
satisfied. My offerings in the line of the ministry were
generally very brief; but as I grew in experience, the gift was
enlarged, and in due time my ministry was acknowledged
by the Monthly Meeting.
I remember the counsel of a worthy elder, John Williams,
of Waterford, to this effect: "Begin with, keep with, and
quit with the life." I have always endeavored to follow
this advice, very seldom, if ever, rising to speak in meeting
for worship without a fervent silent prayer for Divine aid;
and I have generally been careful not to extend my
communications so as to be burdensome to the hearers.
Sometimes I have had the subject spread out before me in
advance of my rising to speak, which enabled me to deliver
a connected discourse; at other times only a few words or
a Scripture text have been impressed on my mind, with
such clearness as to require expression, and when I stood
up to speak, more would be given. In rightly authorized
ministry, I think the ideas or emotions to be expressed are
from impressions made on the mind by Divine grace; the
language or garb in which they are clothed may be attributed
to the speaker, and will depend much on his natural
or acquired endowments. The effort of a gospel minister
should be, while waiting on God in a religious meeting, to
withdraw his thoughts from all worldly concerns, watching
unto prayer; and when his mind is impressed with a
subject and moved to speak, he should wait until he feels that
it is the right time; then he should express what he has to
say in simplicity of language, adapted to the comprehension
of all, seeking no ornament of style, going directly to
the point, and relying not on his own powers of persuasion,
but on the gift of God, the witness for truth in the
hearts of the audience.
During the latter part of my residence at Occoquan, the
Monthly Meeting of Friends at Alexandria, at my request,
granted us the privilege of holding a meeting for worship
in our village once a month, and appointed a committee
to sit with us. These meetings were attended by our neighbors
generally, and were mostly seasons of Divine favor.
In the 12th month, 1833, I wrote to my friends Philip
E. Thomas and Benjamin P. Moore, of Baltimore, as follows: -
"Accordingly I wrote the two numbers now before
the meeting, and after submitting them to several judicious
friends in Alexandria and Baltimore, I was advised to offer
them to John Comly, of Philadelphia Yearly Meeting, for
his "Miscellany," which I did. He examined them, and
advised their being published, but as they did not come
within the plan of his work, he laid them before the book
committee of their Representative Committee, by whom
they were also approved; but they thought best to publish
them with the name of the author, and they did not
feel at liberty to do so without the consent of our Meeting
for Sufferings, as I am a member of Baltimore Yearly
Meeting."
"I have therefore concluded to lay them before that meeting,
and to ask leave to have them published, not wishing to
throw any responsibility or expense upon the meeting;
but if Friends are willing, I will take all the responsibility
on myself. I have other matter in view, which I am
willing to have published in the same way, and some of my
friends encourage me to proceed, believing that a spirit of
inquiry in regard to these subjects now prevails in many
places, which renders the present time peculiarly favorable
for gaining the public attention. If the meeting should
think best, under these circumstances, to appoint or
continue a committee to examine the next number, which is
nearly ready, I will submit it to them for examination. I
do not wish to publish, even my own sentiments on these
important subjects, without consulting some judicious
friends."
I remain your affectionate friend,
SAMUEL M. JANNEY."
The work mentioned in
the foregoing letter bears the
title of "Conversations on Religious Subjects between a
Father and his two Sons." The Meeting for Sufferings
(now called the Representative Committee) of Baltimore
Yearly Meeting, found no fault with that part of the work
submitted to it, but declined to advise its publication;
nor did it interpose any objection to its being published
by others.
When John Comly was informed of this result, he laid
the subject before the Representative Committee of
Philadelphia Yearly Meeting, and I was invited to sit with the
Book Committee during their examination of the work.
The committee was composed of remarkably intelligent.
thoughtful men, and I well remember how deeply interesting
were some of the discussions that took place on
various points of Christian doctrine. Very little change
was made in the manuscript, and none but such as I was
perfectly willing to adopt.
The work was published in Philadelphia in the year
1835, and so far as I was informed, gave general satisfaction
to the members of our Religious Society. When the
first edition was exhausted, a second was published by T.
E. Chapman, a third by John Comly, and a fourth by T.
E. Zell, who caused the work to be stereotyped.
In the 11th month, 1833, my friend George Truman, of
Philadelphia, a minister highly esteemed, was engaged in
a religious visit to the meetings of Friends within the limits
of our Quarterly Meeting, and I felt it my duty to join
him in the service. While thus engaged, I wrote to my
wife as follows: -
"Our dear friend George has, I think, been highly
favored in his religious services, and so far as I know, has
given general satisfaction. I have sometimes felt it my
duty to bear testimony to the Truth in a few words, which
has been attended with the sweet reward of peace to my
own mind. The first meeting we attended together since
we left Alexandria, I had a subject opened to my mind, in
the early part of the meeting, which appeared to be intended
for the instruction of the meeting, but I knew the
expectations of the people were fixed upon George, and I
endeavored to get rid of it and reason it away, but it still
remained with me, till I was obliged to rise and express
it. He then took up the same subject, and carried it out
very satisfactorily. After meeting, he told me not to hold
back any more, but attend to my own business, for he
knew it was my duty to open the subject, and he could not
proceed until I attended to my concern. Since then our
minds have been baptized into sympathy through every
meeting, and so frequently introduced into the same feelings
and views, that I cannot but admire the leadings and
teachings of the Shepherd of Israel."
In the 3d month, 1834, I joined my friend George Truman
in a religious visit to the families of Friends in the
city of Baltimore. In a letter to my wife I said: -
"We have visited a great many families, generally about
sixteen or seventeen a day, and have mostly been favored
to feel that the Master's love was with us. Some seasons
of deep baptizing have been witnessed, and in a great
many instances, almost every one present has been broken
into tenderness. Last night we visited two families at
their own request, in which there were no members of our own
Society; and in many cases we have visited large families
where there were but one or two of our members; but all
seemed to participate in the feeling of life and tenderness
of spirit. I never knew one more completely dedicated
to the service of God than our friend George, and
the feeling of Divine love that covers his mind seems to
be felt by many, and I trust it will spread until the whole
family and "household of faith" may be baptized together
by one spirit into one body. There are many young persons
here with whom I deeply sympathize, and hope they
will submit to the forming hand of our Heavenly Father,
who is preparing them for vessels in his house. It seems
to be our place to hold out the hand of encouragement to
such, - to counsel them to give up in entire dedication to
the service of God, who requires of us the first fruits of all
we possess, and the entire surrender of our wills to His
will. This is the only way to attain true peace of mind,
for the yoke is made easy and the burden light to those
who are entirely devoted to the service of God."
In the spring of 1835 I went to meet a committee of
Friends at Dunnings' Creek, Bedford county, Pa., under
an appointment of the Yearly Meeting of Baltimore, to
attend the opening of a new Quarterly Meeting called
Centre. As I had a prospect of appointing some meetings,
I took a minute of concurrence from Alexandria Monthly
Meeting, and had the very acceptable company of my
friend William Stabler as companion. We went on horseback,
and attended eleven meetings for worship on our
way through the counties of Loudon and Frederick, in
Virginia. I was then young and inexperienced in the
ministry, and was often brought under deep exercise, from
a sense of my insufficiency for so great a work; but my
gracious Master who putteth forth his own sheep and
goeth before them, was pleased to help me, so that most of
the meetings were favored with life and solemnity. In
one of them William Stabler spoke a few words in
gospel ministry, which were accompanied with deep feeling,
both in himself and others who heard them. This, I
think, was the beginning of his public ministry.
After we crossed the Potomac, on our way to Bedford,
we came to a village called Clear Spring. As we rode
through it, I felt an impression that it would be right to
stop and see if we could have a meeting there. Being
strangers, we called at a store to make inquiry, and there
found a venerable man, with a long white beard, whose
mild countenance interested me very much. As soon as
we mentioned the subject, he appeared to take an interest
in it, and the storekeeper likewise.
They both agreed that it could not be held till evening
on account of an auction, which would claim the
attention of the people nearly all day. The storekeeper
volunteered to give notice at the auction, and to obtain a
place for us to meet in. The old man, whose name was
Myers, sent our horses to a tavern, and asked us to his
house. His family being from home, he said he could not
entertain us, but wished to pay for us at the tavern, which
we declined. He was a member of the society of Christian
Brethren called Tunkers, and we were much interested
in his conversation on religious subjects. They agree with
us in bearing a testimony against war, oaths, slavery, and
a stipendiary ministry. He was a minister among them,
and supported himself. The Lutheran meeting-house was
procured, and a large company of men assembled, but very
few women. Brother Myers sat with us on a bench under
the pulpit, not being willing to go into it, which was agreeable
to my feelings, as it was too much decorated for us.
We had a very satisfactory meeting, and the people were
attentive. We proceeded on our journey to Dunnings'
Creek, twelve miles beyond Bedford, and the new
Quarterly Meeting was opened, a committee of the Yearly
Meeting being in attendance. It was a season of religious
instruction and spiritual enjoyment.
In the 5th month, 1839, with my friend Benjamin
Hallowell as companion, I attended New York Yearly
Meeting. From letters addressed to my wife, I select
the following passages: -
"On First-day morning I went to Rose street meeting,
where there was a great concourse of people, probably
two thousand. After the meeting became settled, I felt a
qualification for service among them, and an opening on
the subject of the straight gate and the narrow way, that
leads unto life, which I was enabled to unfold to the
satisfaction and peace of my own mind, and the meeting was
brought into a good degree of solemnity. George Truman
followed, and carried out the same views in a very
interesting manner, which he said had impressed his mind
before I rose. A woman Friend appeared in supplication,
and the meeting closed under a covering of Divine favor.
"In the afternoon I attended Hester Street meeting -
George Truman was also there and the meeting was very
large, I thought I was again qualified for service and the
subject of the feeding of the multitude by the Divine
Master when the few loaves and fishes were blessed and broken
by him, and distributed by the disciples, was brought before
my mind in a lively manner, and appeared a striking
figure of the way in which spiritual food ought to be
received and distributed through the instrumentality of a
christian ministry deriving its qualification from the head
of the church and looking to Him for support. But alas!
I was not sufficiently watchful or humble in the
performance of this service, and after proceeding a while the
life of the concern seemed to pass away and I labored
without that support which is essential to enable us to do
any good in His cause. I drew to a conclusion without
my mind being relieved and sat down under a cloud of
discouragement, fearing that I had injured the cause and
given pain to Friends. After another Friend had spoken
George Truman took up the same subject which I had
begun, and he was enabled to treat it in such a way as
relieved me in some measure and brought a good degree
of solemnity over the meeting. I left the meeting in much
distress and abasement of mind, but my kind friend
Benjamin Hallowell told me I had said nothing which was
incorrect or likely to do any harm, although he was sensible
at the time that I was not getting on to satisfaction, and
he sympathized with me on the occasion. He said I was
remarkably favored in the morning, and that I must expect
such trying seasons which might perhaps be made the
means of bringing me into that humble dependence upon
God which is the most important qualification for service
in the church."
"Last night I attended a large meeting of the committee
on Indian concerns, and was glad to find that Friends here
are deeply interested for that injured people and about to
engage in labors for their relief and improvement.
5th mo. 30th. "The yearly meeting has been conducted
with great propriety and good feeling. One of the changes
of discipline adopted is to allow women the same
privileges as men in receiving and disowning members of
their own sex, and to allow them a joint action in the
formation of discipline.
I think it a good change, for women are as capable of
transacting church business as men, and by allowing them
the privilege it will increase their usefulness."
Publishes a volume of
Poems - Business at Occoquan proves
unsuccessful - Removes to Loudon Co., Va., where he opens a
Boarding School.
In the year 1839 I
published a volume of poems, some
of which had previously appeared in the New York Mirror.
I was encouraged by my friends to believe that they had
sufficient literary merit to win popular favor, and the
edition of one thousand copies was disposed of readily, but
there seemed to be no demand for another edition. Some
years later I wrote and published a few other poems, but
gradually my taste for poetry declined and I came to the
conclusion that I should succeed better in prose, which
proved to be the case, as will be hereafter related.
My business as a cotton manufacturer at Occoquan
proved to be unsuccessful. When my partner and I
entered into it we thought we had sufficient capital to build
the factory, but the cost being greater than we expected we
had to go in debt to a considerable amount. In addition
to this disadvantage we had no knowledge of the business
and consequently were dependent upon our employes
concerning whose qualifications we were not competent to
judge. Without entering into a detailed account of our
embarrassments and struggles, it may be sufficient to say, that
all our efforts to meet our engagements having proved
ineffectual, I concluded to leave Occoquan and remove to
London County in the year 1839 with the prospect of
opening a boarding school for girls. I brought with me
nothing but my household furniture, and the sum of fourteen
hundred and fifty dollars belonging to my wife, being
the proceeds of a farm derived from her father's estate and
secured to her by marriage contract, duly recorded.
This money I invested for my wife, in a lot, and in
building a house for the boarding school which we called
Springdale. I obtained the assistance of an experienced
and competent female teacher; our school was opened
with favorable prospects, and soon became popular and
moderately profitable.
It was a great relief to escape from the care and turmoil
of uncongenial and unsuccessful business, and to be
engaged in the instruction of youth, an employment that
suited my taste and brought the reward of peace.
I was however still burdened with debts incurred while
engaged with the manufacturing concern, and which I was
determined to pay as fast as my means would allow. In
order that I might not err in judgment, I laid before the
overseers of our meeting and a few other Friends, a
statement of my affairs, and asked their advice. They approved
of the course I was then pursuing in appropriating my
earnings to the payment of debts, and I was encouraged by
their approbation. In the course of about twenty years I
paid old debts to the amount of fourteen thousand dollars,
which I was enabled to accomplish - by the profits derived
from commissions on several estates which I settled as
executor, - by the proceeds of my literary labors, - by the
rents of my wife's estate, and by the profits of the school.
In all those years of financial embarrassment and earnest
effort to retrieve my affairs, I had the hearty sympathy and
effective aid of my wife, who generously allowed the
income from her paternal inheritance to be appropriated to
the payment of my debts.
I feel thankful to the Author of all good that through
His providential care and guidance I have been enabled so
to live as to secure the approbation and confidence of my
friends. I have observed that nearly all persons who are
unsuccessful in business and involved in debt beyond their
ability to pay, make mistakes and incur censure. I have
doubtless erred in judgment many times, but have
endeavored to do right, and am desirous to make amends as far
as possible for any damage I have caused. I acknowledge
that had I attended closely to the excllent advice in the
Book of Discipline of our Religious Society, I should
probably have been preserved from the accumulation of
debts beyond my ability to pay, and thus saved from the
sorrow and humiliation that attended me many years.
The great object of this life being to discipline the mind
and purify the heart, it is often so ordered by Divine
Providence that trials and sorrows attend us here in order to
wean us from the world, and fix our affections on Heavenly
things.
He travels in some of the counties of Virginia, on a religious visit -
Death of his father.
In the spring of the
year 1841, accompanied by my friend
Aquila Mead, I traveled in the counties of Fauquier,
Culpepper, Orange, Albemarle, and Augusta, in Virginia, in
order to hold religious meetings and proclaim the gospel of
Christ, as far as ability might be afforded.
At Warrenton I proposed to have a meeting in the court-house,
but the citizens expressing a desire for me to occupy
the meeting-house, I concluded to do so, and notice was
given at the Presbyterian and Methodist meetings, in the
forenoon. At the time appointed a large congregation
assembled, but not being accustomed to our mode of
worship, they were at first rather restless. After a time of
waiting upon God, I felt ability to labor among them, and
endeavor to call their attention, in the first place, to the
omnipresence of the Deity, citing that sublime passage from
Psalm 1xxxix. 7: "Whither shall I go from thy spirit," &c.,
showing that he is always present with us, though not
always felt to be so; I then appealed to the wonders of his
power, wisdom and goodness displayed in the works of
creation, but observed that all these evidences of his power
can never convert and purify the soul; for this, we want
something more searching and more intimately present with
us, and this we have granted to us in
the word of his grace, which is like a "two-edged sword,
piercing even to the dividing asunder of soul and spirit, of the
joints and marrow, and is a discerner of the thoughts and
intents of the heart." During the latter part of the meeting
much solemnity prevailed, and I trust a devotional spirit was
felt by many. The Presbyterian minister was present, and
invited us to attend a meeting he had appointed for the
colored people, to be held at that house in the evening. We
felt it right to go, as he left us at liberty to speak, in case
anything should offer for their edification. The meeting was
well attended by the colored people, who behaved in a
becoming manner. The minister went through his usual
course of singing, preaching and praying, and also called
upon a Baptist to pray, who immediately complied. Being
informed that I was at liberty to offer anything I had to say,
and having felt my mind exercised for the good of the people,
I waited awhile in silence, and then, as I felt authorized, rose
and offered some views for their consideration, which were of
a practical nature, and couched in as plain language as I
could command. A good degree of solemnity was felt, and I
was well satisfied that I had been there.
At Culpepper Court-House we had a meeting, which was
satisfactory to us, and although much pressed by the people
to stay and hold another meeting, we concluded to proceed
onward.
In Madison Court-House we had an evening meeting,
which the citizens generally attended, many of them bringing
their chairs and lights with them. It proved to be a precious
season of Divine favor. I began by observing that since we
had been traveling through these parts, the main subject of
conversation among all the people seemed to be the
approaching election, which appeared to engross
their whole attention; but I found it my duty to proclaim among
them an election of far more importance, in which they might
themselves all become candidates for immortality. The books are
now opened in which we are permitted to inscribe our names as
candidates for a station among the sons and daughters of God. But
in order to obtain this high honor, we must comply with the
conditions of the law prescribed for our government. One of these
conditions is that we must deny ourselves, take up our daily cross
and follow Christ. This cross is the power of God operating on the
soul, by which we may become crucified to the world and the
world unto us. As we follow Christ in the regeneration, we shall
become united to him and be members of his body, of his flesh and
his bones, and constitute a part of that church of which Jesus
Christ is the Head. We shall by this means make our calling and
election sure, for the promise of election is unto the seed. "It is not
unto seeds as of many, but unto thy seed, which is Christ ;"
therefore as many as are united to Christ by being born again of the
spirit, are elect and precious, and will obtain an inheritance with the
saints in light.
There was deep feeling manifested by some present, and the
meeting ended well.
Next morning, while preparing to start on our way, we were
informed that many of the inhabitants wished us to stay and
appoint another meeting, but we felt most easy to proceed,
believing that our service was accomplished among them.
At this place we became acquainted with James Carson, who
had been many years a presiding elder among the Methodists. He
expressed entire unity with us, and gave us a list of his friends in
several places whither we were
going, advising us to call on them and say that he wished them to
assist us in procuring meetings. We found afterwards that his
influence helped to open the way for us.
At Orange Court-House I appointed a meeting, in which I was
enabled to "labor in word and doctrine," but although there was
some tenderness manifested, I fear it was confined to a few.
At Charlottesville a Methodist minister offered us the use of
their meeting-house, although they intended to hold a prayer-meeting
there in the evening. He said they would give that up for
the sake of our meeting. I appointed one accordingly, which was
tolerably well attended, and among the audience were some of the
students of the University. After a time of silent waiting, I found
some ability to minister to them concerning the baptism of the
Holy Spirit, beginning with that sublime passage of Isaiah when he
"saw the Lord high and lifted up and his train filled the temple." He
cried "Woe is me, for I am a man of unclean lips, and I dwell among
a people of unclean lips, for mine eyes have seen the King, the Lord
of Hosts." Then flew an angel, and taking a live coal from the altar,
touched his lips and said, "Now is thy iniquity taken away and thy
sin purged." This is the baptism of the Holy Spirit and of fire,
which can alone purify the heart from all defilement; the same
baptism that Jesus Christ still administers by his spiritual
appearance in the hearts of all who are willing to receive him
and give up their souls without reserve to his government. The
influence of this Spirit will always be seen in the good fruits
produced, for it will make the followers of Christ as lights in the
world, as "a city set upon a hill, that cannot be hid." The
Methodist minister was in attendance, and offered the house for
another meeting, but I felt no authority to appoint one at that time.
At Waynesville we had a crowded meeting in the
Academy. It was a precious season, in which the baptizing
power of Divine Truth was felt, and I was thankful to the
Author of all good.
We arrived at Staunton on Seventh-day morning, 5th mo.
1st, and it being a time of military parade, we could not obtain
a meeting until night. It was held in the Methodist
meeting-house, and well attended. The subject of spiritual worship
was opened to them briefly, and then the nature of the new
birth, showing that it proceeds from the dominion of God
being established in the soul, by which man may become a
partaker of the Divine nature.
I did not feel clear of the place without further labor, and
the same house being offered, I appointed another meeting
to be held on First day at 11 o'clock.
It was well attended, and the principal subject treated of
was the effect of the gospel dispensation, when fully
submitted to, in promoting peace on earth and good will to
men, destroying the enmity in the heart, thereby enabling
the disciples of Christ to bear a testimony against all war and
injustice, and all oppression of our fellow-men.
On First-day afternoon we came to Port Republic, and
held a meeting there at night, in which I was led to set forth
the nature of the new-covenant dispensation; showing that
it leads out of all strife and contention, puts an end to war
and bloodshed, and when fully submitted to, ends in
Christian perfection, which consists in entire obedience to
the law of God as manifested in the soul.
On Second-day morning we came one and a half miles to
Weyer's Cave, and spent about two hours in viewing that
wonderful display of Divine power.
We then traveled fifteen miles to Harrisonburg, and held a
meeting at night in the Masonic Hall, which was crowded. It
proved to be a good meeting, being favored with the
overshadowing wing of Divine goodness.
We held one meeting in a school-house at Columbia Iron
Works, and one in a private house at Winchester, after
which we returned to our homes with thankful hearts.
During this short journey I passed through much religious
exercise and sometimes mental suffering, but was amply
rewarded with peace of mind in the assurance of Divine
favor.
In the summer and autumn of this year I passed through
many seasons of discouragement, in one of which I made
the following memorandum, dated 11th mo. 21st, 1841: -
"To-day I went to meeting in much gloom, having for
sometime past suffered great anxiety about my temporal
affairs, under an apprehension that I may not be able to meet
my engagements, and may thus bring reproach upon the
holy cause that I have publicly espoused. Through the
adorable mercy of the great Head of the Church, I have
obtained some comfort and consolation, and am determined
to trust Him to the end. The language of the blessed Jesus to
his disciples was livingly brought before the view of my
mind: 'If ye had faith as a grain of mustard seed, ye should
say to this mountain, be thou removed and cast into the sea,
and it should be done.' He gave me faith to pray for the
removal from my mind of the burden of care that oppressed
me, and it was so removed that my thoughts were centered
upon Him, and the world with all its concerns was shut out
from my view. The language of John the Baptist was then
brought before me: 'There standeth one among you the
latchet of whose shoes I am not worthy to stoop down and
unloose: he shall baptize you with the Holy Ghost and with
fire.' Although, like the Baptist, I felt myself unworthy to be
his servant or minister, I was enabled to bear testimony to
the living
presence of Him who is always with us, and is able to
baptize us with the Holy Spirit, if we are only willing to
submit to his government."
On the 14th of the 1st
month, 1842, my father, Abijah Janney,
departed this life, in the 67th year of his age. I went to his
funeral in Alexandria, which was a season of deep solemnity,
being attended by a large number of Friends and neighbors.
His interment was on the first day of the week, and in the
meeting for worship our friend William Stabler spoke, in a
very feeling manner, of the loss we had sustained, and
expressed his sympathy.
My father occupied the station of an Elder in the Society
of Friends, and was universally beloved wherever he was
known. His unblemished character, his meekness and
patience, his benevolence and urbanity, made him a welcome
visitor in every family of his acquaintance. He expressed his
entire resignation to the Divine will, and not a murmur
escaped his lips during his illness. I felt comforted in
believing that, having fought the good fight and kept the
faith, he has received the crown of righteousness which the
Lord, the righteous Judge, will give unto all those who love
his appearing.
Visits some meetings
within the limits of Indiana Yearly meeting -
Endeavors to heal dissensions there - Writes an Epistle to Friends
in the State of Ohio.
In the year 1844 I
visited some of the meetings of
Friends in Ohio, belonging to Indiana Yearly Meeting.
My principal concern was to endeavor to heal the dissensions
that unhappily prevailed, and which had caused a
separation in Green Plain Quarterly Meeting. The anti-slavery
movement and agitation gave rise to dissension among
Friends, in consequence of some members being exceedingly
active in the measures pursued by the Abolitionists; while
others, more conservative, were unwilling to join in the
movement and were opposed to their meeting houses being
opened for abolition lectures. The conservative members
were sincerely opposed to slavery and usually bore their
testimony against it in a quiet way, but they generally took
no part in the concealment and transportation to Canada of
fugitive slaves, very many of whom passed through Ohio
and were helped on their way by the Abolitionists.
This difference of sentiment and action caused some
solicitude for several years, and at length was brought to a
crisis by a "Disclaimer" or protest issued by some of the
Abolition Friends against certain expressions, condemning
their proceedings uttered by a ministering Friend. This
Disclaimer, being considered by the conservative class of
Friends, a breach of the good order prescribed in the book of
Discipline, the Representative committee of Indiana took up
the case, and forwarded it to the Yearly Meeting. I inquired
of one of the Friends concerned in taking up the case,
whether there was any private dealing with the Disclaimers
before their case was taken to the meeting. He said, that he
and another Friend went to Green Plain and saw two of them
who made concessions, but he thought something of a more
public nature was required. There were upwards of forty
Friends who signed the Dislaimer.
Indiana Yearly Meeting appointed a committee to attend
Green Plain Quarterly Meeting and labor for its help and
encouragement in the truth. Their labors were unavailing,
and at the following Yearly Meeting another committee was
appointed who attended several of the subordinate meetings
and endeavored to get an acknowledgement from them, but
without success. They reported to the next Yearly Meeting
that their labors were unavailing. The Yearly Meeting then
directed that Green Plain Quarterly Meeting should be laid
down and the members attached to Miami Quarter; and a
committee was appointed to carry this decision into effect.
When this committee appeared at Green Plain Quarterly
Meeting in the Fall of 1843, in order to lay it down, the
anti-slavery Friends composing by far the larger part of the
meeting, refused to comply, alleging that it was not done in
unity at the Yearly Meeting and that a Quarterly Meeting
could not be laid down without its own consent. The
committee then advised the few conservative Friends who
concurred with the Yearly Meeting's decision, to withdraw
and set up a meeting for worship and a Monthly Meeting at
a private house, which they did, and attached themselves to
Miami Quarterly Meeting.
The anti-slavery Friends still kept up their Monthly and
Quarterly Meetings at Green Plain.
Such was the state of things among them in the spring of
1844, when accompanied by my friend Isaac Nichols, I visited
those meetings, The first one we attended was Miami
Quarterly Meeting, held at Waynesville, Ohio. It was a large
assembly, and during the meeting for worship, I was led to open
the subject of Church government and Christian discipline
as taught by the Divine Master. After glancing at the history
of the Church in its declension and the revival of primitive
Christianity in the rise and progress of the Society of
Friends. I endeavored to show
that our code of discipline was founded upon the
fundamental principle of Christianity, which is the indwelling
of Christ, or the Divine Power in his people, and that it
places us all upon equality as to our privileges, every
member being at liberty to express his views and sentiments,
and the meeting being gathered under the influence of
Divine love, adopts those views which meet the witness for
God in every heart. It sometimes pleases the head of the
Church, to open subjects to the younger members who are
watchful and obedient, but whether they come from young
or old, if expressed in tenderness and accompanied by the
Divine unction, they usually gain the assent of all. Thus the
Church may be preserved in harmony, under the controlling
influence of Divine love. In the meeting for discipline, I was
concerned to proceed further, in exposition of our mode of
Church government, showing the advantages to be derived
from meetings of ministers and elders, when held in the
authority of truth. When ministers deviate from their duty, in
the exercise of their gifts, through unwatchfulness or any
other cause, it is the duty of the ministers and elders, to
counsel them tenderly and privately, in order that their
service in the Church may not be impaired. If after patient
labor, they cannot be brought to a sense of their deviation,
the case may then be brought before the Monthly Meeting,
which is the executive branch of the Society.
When the minutes of the last Quarterly Meeting were
read, it appeared that a committee appointed in the Eleventh
month, to visit the Monthly Meetings, reported in the
Second month ensuing, and stated in substance, that four
ministers had lost their usefulness as ministers and
proposed that they should no longer be considered as such.
This report was agreed to by the Quarterly Meeting,
thus cutting off the privileges of four recorded ministers
without private labor, and without any action on the part of
the meeting of ministers and elders.
I requested that the rules of Discipline relating to ministers
might be read, which was done, and I then pointed out the
mistake made by the Quarterly Meeting for it has no
jurisdiction in such cases, until they come of by appeal from
a Monthly Meeting. After a season of deep exercise, and free
expression, the meeting very generally coincided with my
views, and it was agreed to make a minute rescinding the
decision of the last Quarterly Meeting, in relation to those
ministers. The Christian spirit manifested by most of those
who spoke, and the final action of the meeting, were very
satisfactory and encouraging to me. During the discussion I
informed them of my prospect of visiting the families of
Friends at Green Plain, without distinction of parties, in
order, if possible, to promote a reconciliation, and several
who spoke, encouraged me to do so.
On reaching Green Plain we attended the meeting held at
Abel Walker's on First-day morning, and had an appointed
meeting in the afternoon in the old meeting house. In the
latter, I was led to call the attention of Friends to the only
foundation on which the Church can be established, which
is Christ, or the revelation of Divine power in the soul, and if
any man build upon this foundation, his building must be of
heavenly materials, that is to say, those principles of
righteousness which are "the fruits of the spirit," but if we
build of earthly materials, "wood, hay or stubble," our work
will be "tried by fire." The meeting was solemn, and I
thought favored with a sense of the Divine presence,
During the week we visited a number of families of
Friends, engaging with them in Divine worship, and seeking
counsel of the Lord. Our visits were well received, and in
some families there was much tenderness of spirit.
On Seventh day a conference or convention of anti-slavery
Friends was held at Green Plain meeting-house, which we
attended. This meeting had been announced some months
before, and was intended for consultation concerning the
difficulties at Green Plain, and to consider what course
should be pursued. The invitation was extended to Friends
at a distance, and the object being consistent with the main
purpose of our visit, we felt it our duty to attend.
After the meeting had sat in silence a considerable time, a
member arose and stated the object of the conference,
inviting all present to express their sentiments. Although
much good feeling was manifested by most of those who
spoke, it was to me a season of much painful exercise of
mind. I found it my duty to tell them frankly that I
disapproved of the "Disclaimer," and considered such
proceedings calculated to lay waste the order and harmony
of the Society, although I entirely acquitted them of any
intention to produce such results. Friends are amenable to
their meetings at home, and it is not proper for others at a
distance to take up such cases on report, without giving the
parties complained of an opportunity to be heard in their
own defence. One friend acknowledged that it had been
done in heat and in haste, and he regretted it. Several
expressed their approbation of the spirit in which we came
among them, and said they could make almost any
concession to the spirit of love, but none to the spirit of
domination.
I urged the necessity of submitting to the judgment of the
Yearly Meeting, by laying down their Quarterly Meeting;
for although they thought the case a hard one, there
appeared to be no other way to produce a reconciliation,
and it is our duty in some cases to suffer for the promotion
of harmony, and even to "lay down our lives for the
brethren."
Several of them united with my views, but the general
sentiment was in favor of addressing a memorial to the
Yearly Meeting, stating their objections to its decision, and
asking for a reconsideration. It was at last concluded to
appoint a committee for this purpose, and we were requested
to meet with them. I expressed my willingness to do so, but
stated that I had no hope of any good being effected by
such an address.
In the morning we met at Joseph A. Dugdale's, who, being
one of the committee, had drawn up an address to the Yearly
Meeting agreeably to what he considered the conclusion of
the conference, but he was not satisfied with it, and said that
his mind, after a severe struggle, had undergone a change,
and he was now prepared to surrender the whole power to
the Yearly Meeting by submitting to its decision. Very
unexpectedly to us, the rest of the committee came into his
views, and by their request he drafted another report, which
they adopted. This report, addressed to the Yearly Meeting,
stated in substance, that although they had continued to
keep up their Quarterly Meeting in contravention of the
decision recorded in the minutes of the Yearly Meeting, and
that they considered it a settled axiom among Friends during
the time of the separation in 1826-7, that a Quarterly Meeting
could not be laid down without its own consent; yet being
desirous to restore peace, they were willing to submit, by
yielding up their books and papers, and laying down their
meeting; and inasmuch as the "Disclaimer" has been
construed into
a personal attack, they regret it, but their real object was to
place themselves in their true attitude before the public in
regard to the statements therein contained; and they
concluded by desiring that measures might be pursued to
bury the remembrance of past differences and strengthen the
bond of union without impairing their Christian liberty in
supporting their testimonies.
In the afternoon of First day the convention again met,
and this report being presented, it was approved by some,
and objected to by others; but at length it was concluded to
refer it to Green Plain Quarterly Meeting, which was to be
held the next day.
Feeling my mind clear, and having fully discharged my
duty, I concluded to leave them and proceed on my way,
after having requested a friend to inform me of the action of
the Quarterly Meeting.
At Cincinnati I received a letter from him as follows, to
wit: -
"After the usual business on Second day was gone
through, the subject referred to was introduced and first laid
before the women's meeting, by their request, who reported
that they could not, at that time, unite in forwarding it to
Miami Quarter in that shape, with which our side of the
partition (the men's meeting) mostly united.
"Seeing that it could not pass the meeting in that shape,
it was proposed to strike out that part which refers to the
disclaimer, and consequently submit to the meeting being
laid down, thus leaving each member at liberty as regards his
connection with the Yearly Meeting, which was mostly
united with; but it finally resulted in referring the whole
matter to the care of a committee, who are to report in the
Eighth month next. From the manifestation of feeling
evinced, it is evident that there is an increasing
unwillingness to sever their connection with the Society,
and from the present aspect of things I should think most
likely that, in the Eighth month next, the Quarter will be laid
down."
The result anticipated was not realized, the reconciliation I
hoped and labored for was not effected, but I returned home
with the reward of peace, feeling that I had made a sincere
and earnest effort to restore harmony among Friends that I
loved.
The result was a schism in that meeting, a considerable
number of families resigned or were disowned, and they
organized another Society under the name of Progressive
Friends. Soon after my return home, I wrote "An Epistle to
the Members of the Society of Friends in the State of Ohio."
It was read in Ohio Yearly Meeting, held at Mount Pleasant
in 1844, and being satisfactory, was printed in connection
with its minutes. A copy is here subjoined.
"DEAR FRIENDS: -
Having been called, as I believe, to
labor among you in the love of the gospel, I feel an
engagement to lay before you, in the form of an epistle, some
views that have been deeply impressed upon my mind,
concerning the administration of our Discipline and the
support of our testimonies. The objects of religious
association are to strengthen the bonds of love, to
encourage to good works, to support the weak, to comfort
the mourners, to watch over one another for good, and to
reclaim those who have gone out of the way. In order to
attain these ends, some rules and regulations pointing out
the order of proceeding are obviously necessary, and have
been found conducive to the harmony and welfare of Society.
It was evidently the intention of the Divine Master that
discipline should be exercised in His church, which is clearly
shown by the directions he has given in relation to dealing
with offenders: 'If thy brother shall trespass against thee,
go and tell him his fault between thee and him alone:
if he shall hear thee thou hast gained thy brother, but if he
will not hear thee, take with thee one or two more, that in the
mouth of two or three witnesses every word may be
established: and if he shall neglect to hear them, tell it unto
the church; but if he shall neglect to hear the church, let him
be unto thee as a heathen man and a publican. Verily I say
unto you, whatsoever ye shall bind on earth, shall be bound
in heaven, and whatsoever ye shall loose on earth shall be
loosed in heaven.' Matt. xviii. 15, 18. In the
Introduction to the
Discipline of the Society of Friends, this passage has been
justly laid down as the rule for dealing with offenders; and I
conceive that in all cases whatsoever it is imperative upon
members, concerned in the exercise of discipline, to extend
private labor, before the case of an
offender is taken up by
any of our meetings for discipline. The first object of
Christian care, in such cases, is to reclaim and restore. It is
true that the reputation of Society is an important object, but
the only effectual way to preserve this, is to act under the
influence of that meek and humble spirit which would induce
us to stoop down, and wash the feet of those who have
gone out of the way. 'If I, your Lord and Master,' said the
blessed Jesus, 'have washed your feet, ye ought also to
wash one another's feet.' 'Brethren, if a man be
overtaken in a
fault, ye which are spiritual restore such an one in the spirit
of meekness, considering thyself, lest thou also be tempted.
Bear ye one another's burdens, and so fulfil the law of
Christ.' Gal. vi. I. If this private labor prove
unavailing, the case must then be reported to the church,
and the next question that arises is, how shall the judgment
of the church be arrived at? There are cases frequently
occurring in which members do not see 'eye to eye,' and
therefore there will often be a diversity of sentiment; yet the
church is represented as one body having many members of
which Jesus Christ is the head; or as one temple composed
of living stones built up 'for an habitation of God through
the spirit.'
"A church thus united cannot act upon the principle of
political bodies where a majority governs, and it is still more
objectionable for a minority to assume the right to govern.
The only way to preserve 'the unity of the spirit in the bond
of peace,' is for every member in our meetings for discipline
to draw nigh to the fountain of life and love in order to 'ask
wisdom of God, that giveth to all men liberally and
upbraideth not.' James i. 5. While waiting upon Him in this
frame of mind, each member is at liberty, as way opens, to
express his views with meekness, and if they proceed from
the pure openings of the spirit of truth, they will meet the
witness for truth in other minds, and, being responded to,
will prevail over the meeting.
"Thus by abiding in patience, under a solemn covering of
Divine life, the members will gradually come to see nearly
alike, and those who have expressed different sentiments will
submit until the clerk (who is the servant of the meeting) may
be enabled to record the united judgment of the body. When
discipline cannot be exercised in this manner, it is better to
stand still; for if unity and love do not prevail, it is an
evidence that the Spirit of Christ does not sanction our
proceedings, and like the Israelites of old we should be
careful not to move forward so long as the cloud rests upon
the tabernacle, 'whether
it be two days, or a month, or a year.' Numb. ix. 22. We have
in the Acts of the Apostles (chap. xv.) an instructive example
showing that discipline was formed and thus administered in
the primitive church. It appears that some of the Jews wished
to impose upon the Gentile converts the rite of circumcision,
and the observance of the Mosaic law, which occasioned a
controversy that was referred to the church at Jerusalem. In
the meeting convened to consider this matter, although there
was at first a diversity of sentiments and 'much disputing,'
yet when James, through the influence of the Spirit of Christ,
gave a true judgment, it reached the witness for truth in other
minds, and being united with by all, they were enabled to say
they were assembled 'with one accord,' and this
commandment 'seems good to the Holy Ghost and to us.' It
may be truly said, in relation to the judgment of the church
when thus arrived at, 'whatsoever ye shall bind on earth
shall be bound in heaven, and whatsoever ye shall loose on
earth shall be loosed in heaven.'
"Let us apply this to the case of dealing with offenders,
which is one of the most important and responsible of all the
concerns that claim the attention of the church. After private
labor has been bestowed in the spirit of meekness, and the
case is reported to a meeting of discipline, it becomes the
duty of that body to bestow further labor by the
appointment of a committee to visit the offender. Here a
watchful care should be observed to appoint such as we
believe are best calculated to reclaim the delinquent by
going in the spirit of meekness and love. If we send such as
are harsh and rigid, or who are known to be inimical to the
offender, the labor of love is obstructed, and the main
purpose of discipline frustrated.
"But if after patient dealing, the transgressor of the Divine law
cannot be reclaimed, it becomes the solemn duty of the church to
testify that he is separated from our communion, as by
transgression he has separated himself from the communion of
Christ. The exercise of this power involves an awful responsibility;
for if it should become a practice with us to issue testimonies of
disownment against persons that we cannot conscientiously say
have broken the Divine law, we shall introduce weakness into the
body, and may bring our testimonies into contempt.
"The Discipline established in the Society of Friends is, in my
estimation, far superior to any other that I am acquainted with, and
when administered in a Christian spirit, is calculated to preserve
the harmony of Society and promote the cause of truth. But I
believe that it was the intention of the Divine mind that society
should be progressive. We are not to sit down at ease resting upon
the labors of our fathers; for every generation has its own work to
do in order that the testimonies of Truth may be advanced in the
world. The history of our Society proves this important truth.
Although George Fox and his coadjutors saw far beyond most of
their cotemporaries, and were concerned to bear a faithful
testimony against oaths, war, and a hireling ministry, as well as
many other evils then prevailing in the world, it was reserved for
another generation to advance a testimony against slavery, and the
improper use of ardent spirits. When a few faithful Friends began
to preach and write against these enormous evils, a considerable
number of the members were in the practice of them, and there was
nothing in the discipline to bring them under censure. The first
laborers in this righteous cause stood almost alone with a host of
prejudices arrayed against them, but they placed their confidence in
the arm
of Divine power, bearing their testimony with undaunted firmness,
yet in meekness and patience, until other faithful minds were
convinced of the justice of their cause, and the concern spread from
heart to heart, and from meeting to meeting, until the main body of
the Society was prepared to adopt their views and change the
discipline. But this was a slow process, for it required nearly
eighty years from the time the concern on the subject of slavery
was first introduced until it was finally accomplished. Behold the
meekness and patience of these faithful laborers! They sowed the
seed, but it was reserved for another generation to gather the fruit.
Yet they received their reward, although the work was not
accomplished in their day; for they had the return of peace in their
own bosoms. We may here observe the beautiful adaptation of our
discipline and church government to the progressive nature of man.
Every member of the Society of Friends, male and female, has a
right to be heard in our meetings for discipline; for in this respect
we all stand upon one platform. If a member believes it his duty to
propose an alteration of the discipline, he is at liberty to lay it
before the Monthly Meeting, and if it receive the approbation of
that meeting, it may be forwarded to the Quarterly Meeting, and
from thence to the Yearly Meeting, where, if it be fully united
with, it is entered on the records, and information of its adoption
sent down to all the inferior meetings. It has seldom, if ever
happened, that any change has been agreed to when first proposed;
but if it be a right concern, it may be again and again brought
forward until it takes hold upon other minds; for 'Truth is mighty
and will prevail.'
"It is not to be expected that a large body of men and women
should at once see the propriety of altering an instrument
that has received the sanction of our venerated
ancestors. Alterations are not always amendments, and even when
a real improvement is proposed, there will be found, in every
religious body, a considerable number of minds who act upon the
conservative principle, and cannot see the necessity for any change,
when first announced, however salutary it may appear to the
ardent tempters who are for pushing forward the work of reformation.
It is difficult for these two classes of minds to have sufficient
patience with each other; but we should always bear in mind that
both of these are conducive to the welfare of society, when kept
under the restraining influence of Divine love. The ardor of the one,
and the calm, deliberate prudence of the other, are both essential to
the advancement and safety of the body. If we compare this feature
of our church government with the discipline of other religious
bodies, we shall perceive its vast superiority. In all others that I am
acquainted with, the clergy have an undue share in the formation
and administration of discipline. We know that the tendency of
power in all governments, and especially in ecclesiastical bodies, is
to concentrate itself in a few hands, and the consequence has
been that almost every reform, being resisted by those who had
the power in their hands, has failed in the attempt, or been
accomplished by means of a revolution in society. The dissentions
thus produced have greatly increased the number of religious sects,
and in many cases have been as stumbling-blocks in the way of
honest inquirers. The unity and harmony of Society may be equally
impaired by a positive determination to stand still, or an eager
desire to go forward. We should, like the patriarch Jacob, endeavor
to move onward and yet be willing to wait for the hindmost of the
flock.
"There is no part of our religious concerns in which these
considerations are more important than in supporting our righteous
testimony against slavery. If, on the one hand, we are not watchful,
we may fall into the dangerous error of endeavoring to palliate or
excuse this system of iniquity by pleading the cause of the
oppressor, instead of being as a mouth for the dumb; and if, on the
other hand, we allow ourselves to become too much excited by
dwelling upon the harrowing scenes of cruelty enacted in our land
by those who make merchandise of the bodies and souls of men,
we may be introduced into a state of feeling that will lead to rash
deeds and intemperate language, unbecoming the meekness of a
disciple of Christ. Where the destinies of millions of our fellow-creatures
are at stake, where the highest interests of humanity are
disregarded, and the most sacred rights invaded, it is difficult to
restrain the feelings of indignation that swell within the breast; but
I am fully persuaded that a calm, temperate, and yet decided
bearing, will have the most salutary influence in promoting the
great cause of universal emancipation. Our predecessors in the
Society of Friends have, by their faithfulness, placed us in a
situation to bear this testimony with peculiar effect in some of the
slave-holding States, where the purity of their lives and their
fearless devotion to the cause of truth gained for them the
confidence and esteem of all.
"After liberating their slaves, and in many cases paying them
for their services performed while in bondage, they felt concerned
to encourage others to pursue a line of conduct which had been so
conducive to their own peace and to the welfare of society. Their
efforts were stimulated by active benevolence and tempered with
that lamb-like spirit which 'takes its kingdom by entreaty and
keeps it by lowliness of mind.'
"It was in this way that Woolman, Benezet, Mifflin, and
Lindley labored in this righteous cause. They not only
condemned slavery in their public discourses and in their
conversations with slaveholders, but they wrote and
circulated numerous publications calculated to throw light
upon the subject, and they petitioned Congress and the
Legislatures of the several States to obtain relief for the
oppressed and freedom for the enslaved. James Pemberton,
whose memoirs are published in "Comly's Miscellany," vol.
7, page 80, was another eminent laborer in the cause, and a
worthy Elder in the Society.
"In the year 1774 he was among the first of those
philanthropists who, as Clarkson says, 'undertook the
important task of bringing those into a Society who were
friendly to this cause, and who succeeded in establishing
"the Pennsylvania Society for promoting the abolition of
slavery, the relief of free negroes unlawfully held in bondage,
and for improving the condition of the African race." He
filled several important offices in the Society, and continued
a member thereof until his decease.'
"This Association, and others of a kindred nature were
instrumental in promoting the abolition of slavery in some of
the Northern and Middle States. A similar Society,
composed Of Friends and others, was instituted in Baltimore
in the year 1789, and continued in existence more than thirty
years, which was highly useful in protecting the free people
of color, and delivering many that were illegally held in
bondage. I mention these facts in order to show that, in the
earlier days of our Society, the mere circumstance of Friends
uniting or 'mixing' with others in benevolent or philanthropic
organizations, was not considered a breach of order. The
main point to be observed in such cases is, whether the
objects of these
associations and their mode of action are consistent with our
religious principles. It may happen that when the object itself
is good, the means used to promote it are incompatible with
some of our other testimonies. In such cases it would be
better to bear our testimony alone and in our own way,
without interfering with the action of others who may be
equally sincere with ourselves.
"There are many associations in this country having for
their object the abolition of slavery, some of which are of a
local character, and, for aught I know, may be conducted in a
manner consistent with our religious principles. But the main
body of the abolitionists are now divided into two great
parties, called the Liberty Party, and the American Anti-
Slavery Society. The first of these is a political party seeking
to elevate anti-slavery candidates to the State and Federal
governments; the other relies upon moral suasion, and has
recently proclaimed, at its anniversary meeting in New York,
that 'the dissolution of the Federal Union is one of the
principal objects to be aimed at as a means of abolishing
slavery.' This measure I cannot sanction. The Constitution of
the United States, so far as it upholds slavery, ought to be
amended, but not destroyed; for if we let go our hold upon
this anchor, we know not where the vessel of state may be
carried by the tumultuous waves of party spirit. Anarchy and
confusion may ensue, and then, when it is too late, we may
have to weep over the wreck that our own hands have made.
"In the present aspect of affairs we should look well to
our steps before we become active members of any political
party; for I apprehend that none of them are conducted upon
our principles. We profess to be the followers of a Saviour
who proclaims 'liberty to the captive and the opening of the
prison to them that are bound;' and
although, like him, we must render unto Caesar the things
that are Caesar's, it should be our main purpose to use all
our influence in promoting the Redeemer's kingdom and
thus extending the blessings of civil and religious liberty.
"There is for us an abundant field of labor in the
anti-slavery cause, without joining either of the two
prominent abolition parties. The condition of the free colored
people requires our sympathy and aid; the laws even of the
free States are unjust and oppressive towards them; and our
influence might be exerted in promoting their amelioration.
There is also a vast amount of prejudice, both in the free and
slave States, against emancipation without removal, which
we might be instrumental in dispelling by circulating
information concerning its happy effects in other countries,
and especially in the British West Indies, where it is proved
by experience that the abolition of slavery has been highly
beneficial to both the master and the slave. By laboring in
these departments we can advance the great cause without
compromising any of our other testimonies; and we should at
the same time be careful not to judge harshly of others who
believe they are called to take an active part in societies for
promoting the same object. Many who are thus engaged are
actuated by pure motives and benevolent feelings; and
although they follow not us, if they cast out devils in the
name of Christ, we should not forbid them, 'for he that is not
against us is on our part.' Mark ix. 40. I am far from believing
that the cause of emancipation is retrograding; the moral
influence of a large part of Christendom exerted in its favor
begins to be felt, and I believe the day is not distant when
the arm of Divine Providence will be displayed in the
peaceful deliverance of the many thousands who are now
held in bondage. An impression seems to prevail with some
that the
Society of Friends, as a body, is a pro-slavery Society; and
this epithet has perhaps been applied to us even by some of
our own members. This is a mistake which ought to be
corrected. It should be borne in mind that ours is the only
religious society in slaveholding States that bears a
testimony against slavery - the only one that, in this
respect, does not bow the knee to Baal nor kiss his image.
"Our ancestors placed the light upon the candlestick, and
although it has sometimes shone but dimly for want of
faithful laborers to trim it, yet it has never become
extinguished, but has been the means of imparting light to
others as well as illuminating our own household. After
having advanced so far as to amend our discipline and
become clear of slaveholding among ourselves, is it not
surprising that the agitation of this question should produce
dissension and division among us? This state of things must
proceed from a want of charity or Divine love, which is the
keystone of all the Christian virtues. In some things we
cannot all see alike, and the only way to secure peace and
harmony is to extend that toleration to others which we
desire for ourselves.
"While we keep under the influence of a truly Christian
spirit, we shall feel bound to place the best construction
upon the language and conduct of our brethren, although
we may not unite with them in all their views nor approve of
all their measures.
"We should exercise great forbearance towards those
whose life and conversation show that they are actuated by
a sincere desire for the promotion of human happiness. If in
some things they deviate from our established order through
an earnest zeal in supporting one of our most prominent
testimonies, let us bear in mind that their case is
very different from those whose hearts are engrossed by
the love of the world, or who transgress our discipline by
acts of immorality.
"When Peter, through excessive zeal, smote off the ear of
the high priest's servant, Jesus reproved him, but did not
cast him off; and when, in a season of weakness, he soon
after denied his Master, 'the Lord turned and looked upon
him,' and that look, full of love and tenderness, so wrought
upon his feelings that 'he went out and wept bitterly.'
"Oh! that the spirit of the meek and lowly Jesus might
prevail in our hearts, and bear rule in our assemblies; for 'a
bruised reed he shall not break, and smoking flax shall he
not quench till he send forth judgment unto victory.' Matt.
xii. 20.
The incident to which I have just alluded in the life of a
devoted Apostle, is one among the many evidences we have
that even those who have made some progress in the
knowledge of Divine things are liable, if not continually
watchful, to yield to temptation and fall into error. It is true
that Peter had not then become fully acquainted with the
spiritual nature of the Redeemer's kingdom, but it appears
that long afterwards, and on another occasion, 'Paul
withstood him to the face because he was to be blamed.' Gal.
ii. XI. How important it is that we who stand in the station of
ministers of the gospel, should be vigilant over our spirits,
and that our brethren and sisters in profession should
watch over us for good, in order to correct our faults, and
not for evil in order to report them to the world. We are no
less liable to error than other members who are equally
devoted to the cause of truth, and in some respects have
peculiar temptations from which others are exempted. One of
these is found in the disposition
so often manifested by weak and inexperienced minds
to applaud our religious services, especially when a
discourse is extended to considerable length, and conveyed
in appropriate language. These novices have yet to learn that
fluency of speech and beauty of expression furnish no test
of gospel ministry; for although it may be conveyed in 'the
words which man's wisdom teacheth,' if it be not in the
demonstration of the spirit and of power,' it is utterly
worthless in the Divine sight. We should remember the
apostolic injunction, 'As every man hath received the gift,
even so minister the same one to another as good stewards
of the manifold grace of God. If any man speak, let him speak
as the oracles of God; if any man minister, let him do it as of
the ability which God giveth: that God in all things may be
glorified.' 1 Pet. iv. 10, 11. The ministry of the gospel is a Divine
gift which no man nor body of men can confer nor take away.
It must be received immediately from Him who is the
'Shepherd and Bishop of souls,' and in order that it may be
properly exercised, we must act in the name which signifies
the power of Christ, for 'without me,' said he, 'ye can do
nothing.' In order that ministers, when properly called and
qualified, may be encouraged to occupy the talents entrusted
to their care, and that, when they travel abroad in the service
of the gospel, they may be recognized by other branches of
the Society where they are personally strangers, it has been
found best that the meeting to which they belong should
acknowledge their gifts, after a sufficient time has been
allowed to form a correct judgment. This acknowledgment or
recommendation of a minister confers no pre-eminence that
should elevate him in his own esteem, or excite the jealousy
of others; for it was said to the disciples, 'One is your master,
even Christ, and all ye
are brethren.' At an early period in the history of our Society,
it became a practice to appoint two or more experienced
Friends of each sex to sit with ministers; and hence
originated the office of elders, which I believe also
corresponds with the practice of the primitive church; for
Paul and Barnabas, while in Asia Minor, ordained or
appointed 'elders in every church,' and Titus was directed to
do the same in every city of Crete. Acts xiv. 23; Titus i. 5.
"Paul, in addressing the elders of the church at Ephesus,
said to them, 'Take heed to yourselves and to all the flock
over which the Holy Ghost hath made you overseers,' (Acts
xx. 28); and Peter exhorts the elders to "Feed the flock of
God which is among you, taking the oversight thereof, not
by constraint, but willingly; not for filthy lucre, but of a
ready mind; neither as being lords over God's heritage, but
being ensamples to the flock.' 1 Peter v. 2. It appears that the
term 'elder' was sometimes applied to ministers, for Peter calls
himself an elder; but it may be inferred that this was not
always the case, for Paul says, 'Let the elders that rule well
be accounted worthy of double honor, especially they who
labor in word and doctrine.' 1 Tim. v. 17. I conceive that the
office of an elder is to watch with parental care over the
whole flock, extending a hand of help and a word of
encouragement wherever it is needed. They are not only to
sit with ministers, but to endeavor to sympathize with them
in their religious exercises; and when they perceive that a
minister, through unwatchfulness or a desire of applause,
runs into an excess of words without the life and unction of
the gospel, or even if he fall into a habit of delivery
unsuitable to the dignity of the subject, it is their duty, in a
tender and affectionate manner, to extend suitable counsel.
This may also be
done by other members of the Society, male or female, who
may feel it their duty; but there is an obvious propriety in
this duty being especially committed to discreet, experienced
minds such as elders ought to be; for if it should become the
subject of general remark, the minister's usefulness would be
impaired, his feelings might be wounded, and the harmony of
Society endangered. In some meetings there is a jealousy or
distrust of the eldership, which I sincerely regret, because I
believe it was instituted under the guidance of Divine truth,
and I am not aware that any change has taken place in the
state of Society which renders it unnecessary. Like all other
institutions, it is liable to be abused when intrusted to
improper hands, and has perhaps in some cases been made
an engine of oppression; but the same may be said of the
ministry itself, which although a great blessing when
preserved in purity, becomes the most terrible of all scourges
when it falls into the hands of a mercenary or bigoted
priesthood. We are admonished by the voice of history that
the greatest encroachments upon religious liberty have been
made by men who professed to be ministers of the gospel;
and although we have closed one of the principal avenues to
corruption by withholding pecuniary compensation, yet it
appears to me that the eldership should be preserved, if it is
only as a check upon the power and influence of the
ministry. The appointment of elders belongs to Monthly
Meetings, and if unsuitable persons are chosen, the fault
rests with them The description which Paul has given of a
good bishop will apply to ministers and elders, for the term
bishop only means an overseer in spiritual things. He should
be 'blameless, vigilant, sober, given to hospitality, apt to
teach, not given to wine, no striker, not greedy of filthy lucre,
but patient, no brawler, not covetous,
one that ruleth well his own house; not a novice; and
moreover, he must have a good report of them which are without.'
1 Tim. iii. The idea of perfect equality in all things which some
persons appear to entertain, is one that I believe cannot be realized
in practice. According to the parable of the talents (Matt. xxv. 15),
it appears that 'to one servant he gave five, to another two, and to
another one, to every man according to his several ability.' These
talents may represent spiritual gifts, intellectual power, or
temporal goods, which are dispensed to men in various proportions
according to the will of the great Giver. Our happiness depends
upon the use we make of them, and the man who has one or two
talents may be as fully blest in occupying them, as he who has five
talents. The vessel that holds one measure, when it is entirely
filled, is as unconscious of any deficiency as that which holds two
or five measures.
"If we lived up to the principles we profess, the Christian
church would, for all practical purposes, enjoy a community of
goods, for the rich would consider themselves as stewards
entrusted with the means of helping their brethren, and the gifted in
spiritual things, so far from being as lords over God's heritage,
would be as ensamples to the flock. If we are not prepared to carry
out these principles as we are now situated, should we be any
better prepared by retiring into other communities? It appears
to me that the same passions and propensities which now disturb
us would be manifested there. The desire of pre-eminence would
actuate some, the love of ease would influence others, jealousy and
detraction would sow the seeds of discord; and where we
expected to find a garden of Eden, we should be introduced into a
wilderness filled with thorns.
"The general aspect of Christendom at the present time
is one of deep interest to the lover of mankind. It is a season of
intense mental activity. How great is the conflict of opinions? how
general the desire for discussion! what a variety of new schemes are
brought forward having for their ostensible object the promotion of
human happiness! Although many of these schemes will end in
disappointment, and many pernicious doctrines are promulgated, I
am far from being discouraged at the prospect before us, for I have
entire confidence in the power of truth when left free to oppose the
progress of error. This state of society is far preferable to that
supine indifference which rests content without improvement, and
sends forth no aspirations for the relief of suffering humanity. It is
cheering to observe that many of the principles and testimonies
which were opened by the light of Divine truth to our faithful
predecessors are now rapidly spreading in the world. There are
multitudes, not in membership with us, who acknowledge and
openly proclaim that war, slavery, and the use of intoxicating
drinks, capital punishment, oaths, and a hireling ministry are
inconsistent with Christianity and subversive of human happiness.
"Should not this consideration increase our confidence in our
fundamental principle, the immediate revelation of Divine power in
the human soul, as the only and all-sufficient means of salvation;
and should it not induce us to cherish in our hearts a deep
attachment for a Society which has been so signally blest as an
instrument of good to mankind? But let us not depend upon the
labors of our ancestors, like the Jews, who said, 'We have Abraham
for our father,' for such a reliance will lead us into dead formality,
and then our portion will be given to others more worthy than we.
There can be no doubt that the sincere and pious worshippers of
all religious denominations are, equally
with ourselves, the objects of Divine favor; for 'as man, as
are led by the spirit of God, they are the sons of God.'
"The founders of our
Religious Society were a deep
spiritually minded people. They did not discover the great
truths they promulgated by mere discussion or a
dependence upon their reasoning powers; but they read
diligently the Scriptures, and were often concerned to draw
nigh unto God in the spirit of prayer, waiting upon Him to
know his will and experience his guidance.
"I rejoice in
believing that there are among you many who
earnestly desire the advancement of truth and
righteousness; but I fear there is, with some, too much
dwelling upon the surface, and too great a desire to seek
after new things. It is true the apostle recommends that we
should 'prove all things and hold fast that which is good;'
but in connection with this he says, 'Pray without ceasing,
and in everything give thanks; quench not the spirit, despise
not prophesying, abstain from all appearance of evil.' 1 Thes.
v. 17. In order to prove or examine important questions, let us
ask for Divine guidance and heavenly wisdom. Although the
cultivation of the mind and the acquisition of knowledge are
highly commendable, as being conducive to our happiness
and usefulness in society, we should ever bear in mind, that
that true wisdom which enables us to fulfil all the duties of
this life, and prepares us for the next, is only to be attained
by communion with the witness for God in our own souls. It
is justly remarked by Cowper, that
'Knowledge
dwells
"Finally, my dear
friends, let me revive in your
remembrance the exhortation of George Fox, to 'hold all your
meetings in the power of God.' When we go into our
meetings for discipline, as well as those for worship, we
should endeavor to divest our minds of every improper bias,
with a sincere desire to know and to do His will. If important
questions are expected to come forward, it is highly improper
to determine beforehand the course we will pursue, or to
attempt, by any kind of private management, to promote our
own views. Such a proceeding would be a practical denial of
our fundamental doctrine, and an effectual forestalling of the
operation of the Spirit. On these solemn occasions there
should be an opportunity afforded for every member to
speak who wishes to relieve his mind; and when we have
expressed what a sense of duty requires, we should
endeavor to divest ourselves of all anxiety about the result,
placing our confidence in the arm of Divine power. There
should be no personal reflections, nor sharp replies, but
brotherly love and Divine charity should season all our
communications, and thus we would be enabled to move
onward harmoniously, 'endeavoring to preserve the unity of
the spirit in the bond of peace.'
"With fervent desires for your preservation and
prosperity, I remain your friend.
SAMUEL M. JANNEY.
Springdale,
Loudoun Co., Va., 7 mo. 1st, 1844."
He writes a series of
articles upon Slavery -
Letters to George Truman and Isaac T. Hopper - Letter to his uncle,
Phineas Janney - Attends the Quarterly Meeting at Red Stone, in
Pennsylvania - Enters into a canvass for free schools in Virginia -
Goes to Richmond as delegate to an Educational
Convention - Letter to a Slaveholder.
Having been for many
years deeply solicitous that
measures should be taken for the abolition of slavery, I
concluded that I could do something for the cause by
writing a series of essays showing the disastrous effects of
slaveholding in my native State, and the superiority of free
labor in promoting public prosperity and individual
happiness.
In the 12th month, 1844, I wrote to my valued friend George
Truman, of Philadelphia, as follows: -
"I am willing to labor in the cause, and being well acquainted with the temper
of our citizens, and the prejudices they entertain, I think I can approach them
better than a Northern man; as they are more willing to hear a Virginian than a
citizen of the Northern States. In order to circulate such essays as I have in
view, funds are requisite, and my circumstances are such that I cannot
with propriety spare much in that way, as I am engaged in paying off old debts
that will take many years of assiduous toil and frugality. My friends in this
neighborhood have contributed when called upon to pay for my publications, but I
fear they will feel it burdensome if called upon too often. Now the question I
have to ask thee is, whether there are not many Northern Friends who
would be willing to assist me with funds in this concern? It appears to me that
one hundred dollars per annum for a few years expended in this way, would do
more than ten times the amount expended in the North. Only let a move be made
here and responded to by the people of Western Virginia (who have already
got up
an anti-slavery party), and then the opposition at the North will give
way. It
appears to me that there will be less dissension among the Society of
Friends on
his question, as soon as we prove to the lukewarm that the cause is
advancing.
One of the best methods at present is to insert anti-slavery
pieces in the Southern papers and purchase a good many extra numbers of
the
papers for circulation. They pass better through the post-office than
tracts."
I occasionally
corresponded with Isaac T. Hopper, who
was extensively known as the protector of the fugitive slave,
and the able advocate of universal emancipation. He was
engaged many years in works of Christian charity, and to
him I expressed my prospects in the following letter:
SPRINGDALE, LOUDOUN CO, VA.
ISAAC T. HOPPER:
"Esteemed Friend:
- Thy acceptable letter of 25th ult. has been received, and
the bundle of books also came to hand, for which please accept my thanks.
I was
sorry to hear of thy long confinement from indisposition, but hope thou
art,
before this, sufficiently recovered to resume thy labors in the cause of
humanity. It has happened in all ages that those who make the greatest
sacrifices for the oppressed are often the least rewarded by human
approbation,
but they have the reward of peace in their own bosoms, which is far
better. When
we consider how short is our pilgrimage in this state of existence, and
how
interminable the duration of that life which is to come, we are made
willing to
endure the afflictions that may be allotted to us, and consider them
light in comparison with the riches of that inheritance which is reserved for
the faithful servants of Christ. My interest in the cause which thou hast
so
much at heart continues to grow deeper and deeper, and I find it my duty
at
times to plead the cause of the down trodden slave in the assemblies of
the
people. This course brings peace to my own mind, and is, I think,
satisfactory
to my friends in this neighborhood; even the slaveholders who attend our
meetings which are very larger, are, I think, mostly conscious that we
have the
truth on our side; one of them acknowledged meeting to day, that it
was all true. Unhappily they have long been bolstered up by a set of
ministers who cry peace, peace, when there is no peace, and thus set
the people at ease in their sins.
"I think public
sentiment is advancing here in favor of
emancipation, and am under the impression that there are many
more opposed to slavery than is generally supposed, but they are
afraid to avow their sentiments. There is a vast amount of prejudice
to be removed before any thing effectual in the way of emancipation
can he done. Public men do not generally lead in the work of reform;
they only follow when their interest requires it.
"It appears to me the time has come for the discussion of slavery
in Virginia. I have begun it in earnest, and believe it will be my duty
to pursue it with vigor.
"In the Alexandria Gazette of 11th inst. thou wilt find an anti-
slavery essay of mine signed 'A Virginian,' which some persons are
surprised to see in that paper. I have sent a series of essays to another
Virginia paper, but do not yet know their fate, and I have a Review of
George Truman and John Jackson's West Indies Narrative ready for
the Baltimore Saturday Visitor, which the editor has promised to
publish, and we intend to have one thousand copies struck off in
pamphlet form.
"People in the slave States are so prejudiced that few of them will
read abolition tracts from the North, nor will our papers give them
any useful information on the subject of slavery. It is therefore quite
important, I think, to have such essays introduced into Southern
papers, and if I had the means at command, I think it would be best to
have a considerable number of papers containing such essays struck
off on purpose for distribution. By this means we might, after awhile,
gain over the editors to our side.
"What dost thou think of the question of compensation to the
masters? It appears to me to present the greatest difficulty, for they
have the power in their hands, and will not listen to anything else; but
there is no justice in it, unless our long acquiescence in the evil has
made us all so far responsible that we ought to share the expense of its
removal. If the domestic slave trade were abolished, which ought to
be done instantly, the price of slaves in Virginia would soon fall so
low that we could perhaps satisfy the demands of the owners without
much difficulty.
"Hast thou seen
Calhoun's letter to Walker, our minister to
France? He not only justifies slavery, but endeavors to show that the
West India experiment of Great Britain has been entirely disastrous,
and that they wish to get rid of its effects by bringing us into the same
condition. He pretends to draw his information from Blackwood's
Magazine for June, 1844. I have no doubt his statements are
incorrect and his reasonings false, but it will be circulated all through
the South without refutation, unless refuted by some one in the slave
States, for the Southern papers seldom publish anything from
the North against slavery.
Thy affectionate friend,
SPRINGDALE, 12th month, 1844.
DEAR UNCLE:
Thy kind letter of 18th
inst. has been received. The amendments
to my "Review" proposed by thee and my valued friend W. S. have
been attentively considered, and nearly all of them adopted. In some
instances I thought the point and vigor of the production was
somewhat impaired, but I made up my mind to abide by your judgment
and not to allow anything like the pride of authorship to influence my
decision. If I know my own heart, my desire in this publication is to
do good to both the master and the slave, by opening the eyes of the
former to the wickedness of the system he is upholding and pointing
out the way in which it may be removed. In this I conceive I am
more truly his friend than if I were to "keep in the quiet," or
look on
with indifference. My feelings and views on this subject are not of
recent origin, nor are they derived, as thou seems to suppose, from
those "abolitionists of the North." They have not asked me to
write
for them, that I recollect (except in one instance), and my pen was
engaged in this cause before the present abolition societies were in
existence. I have to-day been looking over a series of essays on
slavery and the slave trade I wrote for the Benevolent Society of
Alexandria which were published in the Alexandria Gazette in 1827. I
find in them expressions of the same character as those objected to in my
"Review," and yet those essays were approved and adopted by a
society of which my father, G. D., and B. H. were members. The
petition to Congress which I drew up at the same time and which
was signed by a thousand respectable citizens of the District asking
for the suppression of the domestic slave trade and the abolition of
slavery, also contained some expressions so plain they would, perhaps,
be considered harsh by some. In fact it is difficult to speak of
the system of slavery in plain terms and describe it as it is without
seeming harsh to Southern ears; nor can any useful impression be made
upon such a system of stupendous wrong without a plain-spoken
exposition of its revolting features and ruinous consequences.
I conceive myself called to labor in this field: it appears to be as
much my religious duty as any that I perform, and I look back with
unfeigned satisfaction and gratitude to my Heavenly Father for
having enabled me, in years that are long past, to do something,
however small, for the relief of the oppressed.
When my mind afterwards became engrossed, for several years, in
that disastrous business at Occoquan, I seemed to lose sight of my
anti-slavery concern; but now, that I am enjoying some relief from
the shackles of debt, those feelings that prompted me to labor in the
cause of humanity have returned with renewed vigor, and my mental
energies, after being almost paralyzed by intense anxiety and care,
are beginning to expand, and require exertion.
I appreciate thy concern in relation to my school, and feel obliged
for the freedom with which it is expressed. I hope never to be so weak
as to be hurt with candid advice or admonition from my real friends.
But I apprehend no injury has yet resulted from the amount of time
occupied in these and similar essays. By rising before day in winter,
and sitting up tolerably late, I have abundance of time for study and
composition without interfering with school hours. My school may
suffer and perhaps has suffered some by my open opposition to slavery,
but when duty calls, interest must not stand in the way. All we have
to do is to obey our Heavenly Father's will, and trust the consequences
to Him. * * *
Thy affectionate nephew,
SAMUEL M. JANNEY
and met with a hearty response. Many of them
were willing to contribute freely the funds necessary to
carry out my plan, and I proceed to write, print and
circulate a number of tracts, in opposition to slavery, showing
its baleful influence on morals and on the material interests
of the community. Most of my essays were published
first in newspapers in Virginia and Maryland, and
some were afterwards printed in pamphlet form.
The series of essays that attracted most attention, and
which incidentally had the most influence on my own
career, was entitled "The Yankees in Fairfax County,
Virginia," by a Virginian. It consisted of papers on
agriculture, education, and political economy, showing
the superiority of free labor over slave labor, in promoting
public prosperity, and it was first published in the Richmond
Whig with a high commendation from the editor,
J. Hampden Pleasants, who was at heart an emancipationist.
It was afterwards published in pamphlet form, and a
copy of it falling into the hands of Samuel S. Randall,
Superintendent of Public Schools in the State of New
York, led him to think of coming to Virginia to reside,
and ultimately led to an intimate friendship between
us, which resulted much to my benefit, as I shall relate
hereafter.
The following letter I
wrote to my friend, George Truman,
of Philadelphia.
SPRINGDALE, 2d mo. 10th, 1845
"Dear Friend: -
I have to acknowledge the receipt of thy kind
letter, and can assure thee I feel grateful for the confidence reposed
in me by the Friends who have subscribed for the publication of my
letters against slavery. I am particularly pleased that a way has been
opened for some to contribute who are not engaged in the effort now
being made in this cause in the free States. It shows that Friends
who have stood aloof from that movement may nevertheless feel a warm
interest in
the cause, and a willingness to assist when they can see the way clear to
do it.
This will promote charitable feelings among us, and may prevent the
spreading of
that dividing and desolating spirit which has crept into some of our
meetings in
the Western States. I do greatly desire that brotherly love may continue,
and
that we all may be concerned to put the light upon the candlestick that
it may
be seen of all.
"If something be not
done soon towards the removal of the burthens by which the
poor oppressed slaves are borne down to the earth, I believe an awful
retribution awaits this guilty land, and when national calamities shall
come
upon us, the innocent will have to suffer with the guilty. But when we
examine
this subject closely, I fear that few of us are entirely innocent of
giving
countenance in some way to a system of oppression and cruelty that has
seldom
been equalled in any age. Even in the free States the unhallowed scheme
of
annexing Texas, which would add more slave States to the Union, and
consequently
would increase the domestic slave trade, has found many supporters. This
astonishing infatuation must arise from interested motives on the part of
political leaders, whose eyes are blinded by the god of this world.
Thy affectionate friend,
In the spring of the year
1845, accompanied by my friend John Smith and wife, I
attended the Quarterly Meeting at Redstone and other meetings of Friends
in
Western Pennsylvania, and thence returning through Western Virginia,
appointed
meetings for Divine worship in many places. The meetings of Friends in
Western
Pennsylvania were small, and some of the members so
lukewarm that they seldom attended. My labors among them were well
received, but
I fear the impression made was not deep enough to be lasting, as the
meetings
have since continued to dwindle. We had two appointed meetings with the
colored
people in their own meeting houses. I expressed the deep interest I felt
in
their welfare, and told them how important it was that they should do
well, and
how great an influence they might exert by their good example, in
promoting
the liberation of their brothers and sisters, if they would exert
themselves to
live virtuously and bring up their children in Christian principles. A
considerable number of them were from my native county; they rejoiced in
meeting
with us, and one old man said he had nursed me when I was a child.
In the years 1845 and '46
much interest was manifested in most parts of Virginia
on the subject of education, and especially in relation to free schools.
I took
an active part in the movement for two reasons: first, I saw the
necessity of
educating the white children in order to elevate and enlighten the
governing
class, and secondly, I thought it would be the means of promoting the
anti-slavery sentiment which was obstructed by ignorance and prejudice.
Delegates were appointed
in many counties and in most of the cities of the
commonwealth, to attend an Educational Convention in Richmond. I attended
as a
delegate from Loudoun. The Governor, J. McDowell, presided, and the
business was
referred to several committees on different branches to consider and
report. I
was appointed on a committee of fifteen to report on Common School
Education. T.
Jefferson Randolph was chairman of our committee, and was understood to
be in
favor of a free school system. When we met he was absent, and the chair
was
taken by Dr. Plummer, one of the clergy of Richmond.
After a brief conversation he said in substance, "suppose we are
all willing to continue the present plan (of paying for the
education of poor children), and that no change is needed." To my
surprise they all assented to his views except one, who was a
member of the Legislature from Wheeling I arose and stated my
objections to the pauper system then existing, showing its utter
inefficiency, and its degrading effect in making a distinction
between the rich and the poor. I advocated a system of free
schools such as were in successful operation in New York and
New England, and was prepared with statistics to prove my
position. When I had stated my views the member from
Wheeling said to me, "If you will embody your views in a report
I will join you in it. I wrote a report accordingly to be signed by
him and myself, and the other thirteen members of the committee
reported in favor of the school system then in operation.
I had to take the lead in
advocating our minority report, and
after debating it a day and a half, we obtained a complete triumph
and carried our point by a vote of at least three-fourths. Randolph
and some others of the committee came over to our views, and the
Governor who presided was also with us. The next question
before the convention was a proposition for the establishment of
another military school in Virginia, which we opposed and
succeeded in defeating, but it was rather a close vote. The
Legislature then in session, passed a law, in accordance with the
recommendation of the convention, for the establishment of a Free
School system in those counties where the people should
determine by a vote of two-thirds to accept it.
When I came home I found
the cause of popular education had
gained ground. At the request of the people, I
delivered addresses in Loudoun and in two other counties,
explaining its advantages, and many public meetings were held to
discuss the Free School system. The school law was accepted by a
popular vote in only about six counties, and our county was not
one of them. Its unexpected failure in Loudoun was attributed to
the influence of the slaveholders, who were generally opposed to it
on the ground that they thought it was an "entering wedge for something
else;" - that is, for the abolition of slavery.
There were, however, some
enlightened and benevolent
slaveholders who deplored the evils of slavery, and were sincerely
desirous to promote the establishment of a free school system in
Virginia. To one of these who co-operated with me I wrote as
follows:
"I love my native
State as well as any one of her
citizens, but I
cannot feel satisfied to see her falling into the rear of
all the rest in
the career of improvement. Although we have many enlightened
men, it is an undeniable fact that there is a vast
amount of ignorance
in the State, and nothing has yet been done to remove it. We are
dependent upon the North not only for many of our best teachers,
but for nearly all our literature. How seldom do we hear of a book
being written by a Virginian! How few scientific discoveries
have
we made? Nearly all the best developed intellect in this State has
been devoted to law and politics, because these have been
considered the roads to distinction. If the great mass of our people
were educated, a part of their intellectual energies would be directed
into different channels, and we might have our distinguished
authors and savans as well as other States. But it is not this kind of
intellectual affluence that I so much crave, as a general diffusion of
those enjoyments that are derived from a moderate cultivation of
mind, which might be
placed within the reach of all. If the main object of this state
of existence is to develop and elevate the intellectual and
moral faculties, and prepare the soul for the enjoyment of the
bountiful gifts of the Creator, we have a heavy debt to
answer for towards those poor creatures bond and free, who
are condemned by our laws to ignorance and degradation. I
do not lay the whole blame upon slaveholders, far from it. I
consider the whole community that sustains the system
responsible for it, and each individual who quietly
acquiesces in it is implicated. In thinking of this interesting
and important subject, I often say to myself: "Oh, for a
Wilberforce to stand up in the councils of our State and be as
a mouth for the dumb!" I have a firm persuasion that Divine
Providence will, in his own good time, raise up such an
instrument, and I would respectfully ask thee to consider
whether thy talents have not been bestowed for some such
noble purpose."
Attends Ohio Yearly
Meeting - Answer to Wm. A. Smith's
Defence
of Slavery - The Grand Jury indicts him for it - He defends himself
and is cleared.
In the Autumn of 1849 I
made a religious visit to
Friends in Ohio, and attended the Yearly Meeting held at
Salem, and thirteen other meetings, being accompanied
by my valued friend, John Smith. The Yearly Meeting
was a season of painful exercise, on account of the difference
of sentiment existing among Friends there in relation
to the measures pursued for the abolition of slavery, and
the promotion of other reforms. The grounds of disagreement
were nearly the same as those I had found existing at Green
Plain, and some of those called Progressive Friends were
present in the Yearly Meeting. There was much unprofitable
discussion, and a spirit manifested by some which I thought
was at variance with the true spirit of the Gospel. My
concern while among them was to moderate the zeal of the
friends of discipline, called Conservatives, to induce them to
pursue a mild and conciliatory course and to lead all to a
more close reliance upon the great fundamental doctrine of
Christianity - the Light of Divine Truth revealed in the soul.
Under date Sixth month, 13th, 1850, I made the following
record: "I have passed through much religious exercise, and,
at times, have been favored to draw nigh to the Fountain of
All Good to renew my strength for the conflicts that attend
me."
One cause of trial to my feelings has been the attempt on
the part of some misguided and malicious persons to
prosecute me for writing against the injustice of slavery.
In the Eighth month, 1849, a Southern Methodist minister,
William A. Smith, President of Randolph Macon College,
Virginia, delivered in the Court House, at Leesburg a lecture
professedly on education, but chiefly in defence of slavery.
He took the ground that slavery is right in itself and
sanctioned by the Bible.
His views being listened to by a large audience, and
applauded by some, I felt that it would not be right for me to
let them pass without a refutation, which I published in a
Leesburg newspaper.
Soon after the Grand Jury of this County met, and
presented me for publishing an article which, they said, "was
calculated to incite persons of color to make insurrection
or rebellion." This false accusation being expressed in an illegal
form, the Court would not bring me to trial.
At the next Quarterly Court, in the Eleventh month, the Grand
Jury again took up the case, and presented me for the same essay,
in which they alleged that I maintained that owners "had no right
of property in their slaves."
Although I did not suppose there was much probability of the
law being enforced against me, which imposes a heavy fine and
imprisonment for such cases, yet I could not be insensible to the
opprobrium intended by the attempt to persecute me and "cast
out my name as evil." I thought much about it, and endeavored to
draw nigh to Him who is mighty to save, and blessed be His name
my prayers were heard and my soul comforted with His presence.
In the Third month, 1850, the time set for trial came, when I
went to Court prepared to plead my own cause, but on motion of
the Attorney for the Commonwealth, the case was postponed
three months longer.
On the 11th of the Sixth month the case was taken up by the
Court, and the Attorney for the Commonwealth made an argument
to sustain the charge of the Grand Jury. I answered in a written
argument, and the Attorney made another speech, to which I made
an oral reply, winding up with the expression, "The longer you
keep this subject before the people the more there will be of my
way of thinking." The Court was composed of the magistrates of
the County; most of them were slave holders. They concluded to
quash the proceedings, and their chairman gave me a lecture upon
the necessity of great care and caution in meddling with the delicate
question of slavery. I cared little for his lecture, and proceeded,
without delay, to publish my answer to the presentment under the
title of "The Freedom of the Press Vindicated."
TO THE PUBLIC.
"At the last
quarterly Court in Loudoun County, Va., a
presentment of the Grand Jury against Samuel M. Janney, for
a publication in answer to W. A. Smith's defence of slavery,
was taken up for consideration. After hearing the argument of the
Attorney for the Commonwealth and S. M. Janney's answer,
the Court determined to quash the proceedings.
SAMUEL M. JANNEY'S ANSWER.
"Having been
summoned to appear before the Justices of
the County Court of Loudoun, 'to show cause why information
shall not be filed against me upon the presentment of the Grand
Jury, for maintaining, in an article published in "The
Washingtonian," on the 10th day of August last,
that masters
have no right of property in their slaves:'
I beg leave to submit to
the Court the following good and sufficient reasons
why the said
information should not be filed.
"First. I deny the fact alleged
in the presentment. It will be found
on a careful examination of the said essay, that so far from
maintaining that masters have no right of property in their
slaves, I have distinctly stated, in two paragraphs therein, that
slaves in Virginia are property. The first of these paragraphs
contains my definition of slavery, viz: 'It is based
upon a principle
recognized in all the slave States, and expressed in the laws of
South Carolina in these words, "Slaves shall be deemed, sold,
taken, reputed and adjudged in law to be chattels
personal, in the
hands of their owners," &c. Slavery, therefore, is that
condition in
which man is held as a chattel.' The second
of these paragraphs, towards the close of the essay, is as follows,
'A slave is to all intents and purposes a
chattel personal, and may
be taken and sold for his master's debts; he cannot acquire nor hold
property; he can make no contract that his master may not annul;
he cannot even contract matrimony, for there is no legal marriage
for slaves.'
"Here is a distinct recognition that slaves are property,
in the
legal sense of the term, for by property is meant any thing to
which a person has a legal title; and it would be absurd to maintain,
that in Virginia the owners of slaves have no legal title, when we
know that slavery is established by law.
"In fact this is the very strongest objection I have to the whole
system of American slavery; it degrades men by regarding them as
property, and not only as property, but as
chattels personal.
"In this respect it differs from that system of feudal bondage
which formerly prevailed in Europe, for the serf was attached to
the soil; he could be sold with it, but
not without it, and
consequently the family ties were not liable to be broken at the will
of the master. Perhaps it may be alleged that the quotation I
introduced from the writings of John Wesley does maintain that
masters have no right of property in their slaves; but I beg leave to
call your attention to the language of Wesley as quoted by me. He
says, 'it cannot be that either war or contract can give any man
such a property in another as he has in
his sheep and oxen.' Now
we know that the owner of sheep and oxen can at any time put
them to death; but a master cannot put his slave to death without
being guilty of homicide or murder; consequently the law does
make a distinction between property in man, and property in
sheep and oxen. But if the sentiment quoted from Wesley will
bear the construction put upon it by the Grand Jury, it does not
necessarily follow that I adopted it as my own; for we may quote
from an author for other purposes than to corroborate our own
sentiments. If the quotation from Wesley is at variance with my
own expressions in relation to property in man, it cannot
reasonably be imputed to me. The object I had in view in quoting
from the founder of Methodism, while
controverting the arguments
of a professed Methodist minister, is sufficiently obvious: it was
'to show what Methodism requires
in relation to slavery ;' and there
was a passage in the manuscript to this effect, when taken to the
editor of the Washingtonian, but it was stricken out by his request,
in order to spare the feelings of certain individuals.
"Having now shown that I did not maintain, as alleged in the
presentment, 'that masters have no right of property in their
slaves,' I deem it proper to say, in the language of George
Washington, 'that it is among my first wishes to see some plan
adopted by which slavery in this country may be abolished by
law.' *
"Second. The statute under which this presentment was made,
when taken in connection with the
Constitution of Virginia, does not
apply to this case. The Constitution says (Art. 3, sec. 11),
'The
Legislature shall not pass any law abridging the freedom of speech
or of the press;' and again it says, 'nor shall
any man be enforced,
restrained, molested, or burthened in his body or goods, or
otherwise suffer on account of his religious opinions or
beliefs' -
that 'all men shall be free to profess, and by argument
to maintain
their opinions in matters of religion.'
"We must not suppose
that the Legislature intended to violate
this fundamental principle of the Constitution, and
therefore it is reasonable to construe the statute so as not to
infringe the freedom of speech or of the press, or to impair that
religious liberty so solemnly guaranteed to every citizen of
Virginia.
"It may be shown by reference to the Discipline of
the Society
of Friends (page 61), that 'as a religious society we
have found it to
be our indispensable duty to declare to the world our belief that
slavery is wholly inconsistent with the beneficent precepts of the
Christian religion. It therefore remains to be our continued concern
to prohibit our members from holding in bondage our fellow-men.
And at the present time we apprehend it to be incumbent on every
individual deeply to consider his own particular share in this
testimony. The slow progress in the emancipation of this part of
the human family we lament, but nevertheless do not despair of its
ultimate enlargement. And we desire that Friends may not suffer
the deplorable condition of these, our enslaved fellow-beings, to
lose its force upon their minds through the delay which the
opposition of the interested may occasion in this work of justice
and mercy, but rather be animated to consider that the longer the
opposition remains, the greater is the necessity, on the side of
righteousness and benevolence, for our steady perseverance in
pleading their cause.'
"This extract from our discipline shows conclusively that we
place our opposition to slavery on the ground
of a religious
concern. We consider it a duty, on proper occasions and in the
spirit of meekness and love, *
'to open our mouths for the dumb,
and to plead the cause of the poor
and needy.' Prov. xxxi. 8, 9. But never, on any occasion, has a
Friend been known to 'incite slaves to make insurrection or
rebellion;' for to resist oppression by physical force
is contrary to
our well-known peaceable principles. We believe that the triumphs
of philanthrophy and Christianity cannot be achieved by coercive
means, but by the gentle, persuasive spirit of the gospel, which,
proceeding from the love of God, expands the heart into love for
the whole human family. Nor do we feel at liberty to encourage
insubordination among slaves, nor to advise or incite them to leave
their masters, for this would be an improper interference with the
relations established by law.
"Our concern is not to meddle with the slave, but to appeal to
the master; our course is open and aboveboard; our aim is to
accomplish a Christian object by Christian means.
"Now we must not suppose that the Legislature intended, by
the statute referred to, to deprive us of a religious privilege
solemnly guaranteed to us by the Constitution of our native State,
and which has been constantly exercised by the
members of our
Society from the foundation of the Government down to the present
day.
"Third. If the court shall deem that the statute under
which this
presentment was made does apply to this case, and it was intended
for such cases, then I would respectfully maintain that, the statute
being a palpable violation of the Constitution of Virginia, has not
the force of law, and it is the duty of the judiciary to disregard it.
The court will find a precedent for this course in the case of Peter
Kemper vs. Mary Hawkins, recorded in 'A collection of cases
decided in the General Court of Virginia.' (Philadelphia Edition,
page 20.)
"In this case, which was decided in the year 1793, a statute of
the Legislature was unanimously set aside on the ground that it
was contrary to the Constitution of Virginia.
"Judge Roan, in giving his opinion, said: -
" 'I now think that the judiciary may, and
ought not only to
refuse to execute a law expressly repugnant to the Constitution,
but also one which is by a plain and natural construction in
opposition to the fundamental principles thereof. If the Legislature
may infringe the Constitution, it is no longer fixed; it is not this
year what it was the last, and the interests of the people are
wholly at the mercy of the Legislature,' (Page 38.)
"Judge Henry said: -
" 'I concur most heartily with my brothers
who have gone
before me, in the last two points, that the law is unconstitutional,
and ought not to be executed; the injunction, therefore, must be
overruled; and this opinion I form, not from a view of the
memorials, nor from writers who knew not the blessings of free
government but as they were seen and felt through the prospect
of future times, but from honest reason,
common sense, and the
great letter of a free Constitution.' (Page 66.)
"Judge Tucker said, in concluding his remarks: -
" 'From all these instances, it appears to me
that this deduction
clearly follows, viz.: the judiciary are
bound to take notice of the
Constitution as the first law of the land,
and that whatsoever is
contrary thereto is not the law of the land.' (Page 81.)
"I would moreover suggest, that the statute now under
consideration has been recently changed in some of its features,
since which I believe there has been no judicial decision under it.
"Fourth. I would respectfully call the attention of the
court to the circumstances under which my review of W. A.
Smith's address was written. A person from another county,
professing to lecture on Education, had recently traversed the
county of Loudoun, and at several places publicly maintained
that slavery is right in itself, and is sanctioned by
the Bible. He had
even ventured to call in question and to ridicule the
leading doctrine
of the Declaration of Independence, as may be seen by an editorial
article in the 'Loudoun Whig,' published
the same week that
the lecture was delivered in Leesburg. And can it be possible that
freedom of speech and of the press are so completely prostrated in
Virginia, that a native citizen of the county may not
be permitted
to answer an address thus publicly delivered, in which were
maintained doctrines at variance with the sentiments of
Washington, Jefferson, Madison, Patrick Henry, and all the great
statesmen of Virginia? The Court will find, on examination of the
essay for which I have been presented, that it is moderate and
temperate in its tone, expressive of warm attachment to the Federal
Union, and of respect for the feelings of my fellow-citizens whose
education and circumstances have caused them to view this subject
in a different light from that in which I have seen it.
"So careful was I not to give offence, that I erased from it a
quotation from Jefferson, which I thought was too strong for the
nerves of some sensitive people in Loudoun; and on handing the
manuscript to the editor, C. C. McIntyre, who is also a member of
the court, I requested him to examine it and strike out any passage
that was calculated to do harm. He did examine it with that object,
and a clause was stricken out showing the purpose for which the
quotation from Wesley was made; but it ought to have been
retained, as subsequent events have shown.
"In conclusion, I beg leave to reiterate, that so far from
denying that slaves in Virginia are legally the property of
their owners, I asserted that 'they are to all intents and
purposes chattels personal;' and this is the main ground of
my opposition to the whole system of slavery, for from this
root spring all its manifold evils.
"Being desirous to
pay all due respect to the dignity of
the court and the laws of my country, I trust that my
ignorance of legal forms, in the preparation of this answer,
will be overlooked, and that the court will protect me in the
rights secured by our Constitution to the humblest citizen.
S. M. JANNEY.
Loudoun County, 6th mo. 11th, 1850,"
S. S. Randall suggests
his writing the Life of
Penn - 'Two letters
from him on the subject' - Engaged in the work -
Visits his friend
S. S. Randall, who assists him in revising his book.
During the years 1850
and '51, a considerable portion of my
time was occupied in writing the life of William Penn, - a
labor of love I enjoyed in the performance, and which has
since yielded me great satisfaction. I should probably never
have thought of this undertaking, had it not been suggested
by my friend Samuel S. Randall; and being doubtful of my
ability to accomplish it successfully, I hesitated until he
urgently insisted upon my making the attempt.
About the year 1845 or '46, he was living in Fairfax
county, Virginia, having removed thither from the State
of New York, on account of his health. During the agitation
of the Free School question, he took an interest in the
discussions, having been Superintendent of Common
Schools in New York; and thus we were brought into
sympathy with each other, and a warm friendship sprang up
between us. After a brief residence in Virginia, he returned
to Albany with his family, and when I visited that city in
1849, he made the suggestion above stated in relation to the
Life of Penn. After due consideration, I wrote one or two
chapters, and transmitted them to him for examination. He
replied, under date of May 28th, 1850, saying he and some
of his friends had perused my manuscript with very great
interest and pleasure. "We are all," he wrote, "of the
opinion, that you should by all means proceed with the
work; that it is conceived and thus far executed in the right
spirit, and that it cannot fail of meeting the public
approbation, if carried out in the same manner. * * * I would
devote at least an entire chapter to the history of the origin
and progress, up to the period under consideration, of the
Quaker doctrine, with a sketch of the life and labors of
George Fox, with a general and comprehensive exposition of
the leading principles and tenets of the sect. This will serve
to elucidate and explain the subsequent connection of Penn
with this sect and his identification with their peculiar
doctrines, for the details of which I should refer to his
various works, without specifying the particulars, except as
they might become important to the thread and staple of the
story."
In accordance with these
views I wrote the second
chapter of the work, and sent it to S. S. Randall, from whom I
received the following letter:
"ALBANY, June 26th,
1850.
"MY DEAR FRIEND:
"Yours of the 20th
instant, enclosing your revision
of the second chapter
of your proposed work, reached me by due course of mail.
I am entirely
satisfied with the result, and am of opinion that it will
add materially
to the value and interest of the history. I have but one other suggestion
to make, after full consultation with your friends here to whom I have
submitted the manuscript, and that is, that the body of the narrative be
diversified as much as possible with incidents of the private life and
personal adventures of Penn, such as will exhibit him, as far as possible,
living and breathing before us, a fellow-traveler with ourselves on the
great and familiar thoroughfare of human life, with all its chequered
scenes of good and ill. Every event in the life of such a man that may
have come down to us through the long vista of two centuries will be
interesting, no matter how common-place or familiar, how trivial or
apparently unimportant. If, for instance, we could have
had a full diary
of all the little incidents occurring from day to day in his family or
in his travels, at home or abroad, his reflections and
passing thoughts
on the current of human events as it rolled on before him;
such a diary
would now be perused with unmitigated pleasure and satisfaction.
'His
homes and haunts,' the association and scenes by which
he was from time
to time surrounded, and which must have entered to a greater or less
extent into that peculiar combination of circumstances which
formed and
matured his character - all these things should, I think,
be dwelt upon,
illustrated and elucidated.
"I take the liberty
to send you herewith a late
number of Sartain's Magazine,
which may be of some service to you in following out these hints, should
you deem them valuable. Would it not be worth your while
to procure the
originals, or impressions from these plates, and transfer them, at
suitable intervals, to the body of the work? It strikes me
they would
give it great additional value. The plates could doubtless be procured at
very little expense, not exceeding ten or fifteen dollars, if so much.
"I feel a deep
interest in the progress and
success of your work, and
have not the slightest doubt of your ability to
accomplish it in a
satisfactory manner. I have not been able to procure the
edition of
Clarkson to which you refer, but I am not at all apprehensive that it
will stand in your way. You can and will make your work of quite a
different texture from his. You will aim at a popular exposition of the
life and times of the great Pacificator; not so much with reference to
his peculiar religious opinions, as to his influence as a philanthropic,
clear-headed, strong-minded Reformer, a comprehensive and sagacious
Statesman, and a wise and astute Legislator. And when
I speak of his
influence, I speak of it not so much with reference to the period in
which he lived (although that was undoubtedly great), as to the period
which has since intervened and is yet in the womb of the future. I wish
to see traced, in letters of living light, the influence
of a great idea,
conceived by a strong, powerful and lucid mind in the solitude of his
own quiet reflection, upon the future destiny of millions
of the hnman
race. I would have that idea clearly, distinctly and luminously brought
out, with all its accessories of time, place and
circumstance - witness
its growth, development and expansion, as well amid the
storms and
tempests of adversity as under the bright sunshine of
prosperity, and be
admitted into the very inner penetralia of the sanctuary from
whence it sprung as a bright reflection of that higher truth whose
dwelling-place is with the Eternal Majesty. This is my
conception of the
work you have in hand. You must endeavor to divest yourself,
as far as you
can, of all sectarian feeling, and study and portray the
illustrious
figure before you in the spirit of a cosmopolite, ever
keeping in view the
undoubted fact, that however great may have been the measure of
light and of truth vouchsafed to George Fox, William Penn, and their
fellow-laborers in the same vineyard, it is but a feeble glimmer in
comparison with that full and perfect revelation which has been reserved
for that coming day when,
"
* * * throned on Zion's brow
"You cannot
gratify me more than by transmitting to
me a copy of your
manuscript as you progress in your undertaking, and in return I will make,
from time to time, such suggestions as may occur to me. It is very
doubtful whether I shall be able to attend the National Educational
Convention at Philadelphia, in August. Should I do so, however, I will
apprise you. Your defence has been very generally admired in this
quarter. It is just what it should have been and what
was expected of its author. 'There's a good time
coming' in Virginia.
I congratulate you on your escape from the toils of the hunters.
"With my own and Mrs. R.'s kindest regards to all our friends at
Springdale, I remain yours.
S. S. Randall."
In the latter part of the
Sixth month, 1851, I spent about
a week in Albany with my friend S. S. Randall, revising
my book and preparing it for the press. I found him an
excellent critic, and I look back with pleasure on the time
spent with him in discussing the many interesting incidents
connected with the life of Penn.
On my way home I stopped
in Philadelphia to make
arrangements for publishing the work. A large number of
subscribers having been obtained, I agreed with Hogan&
Thompson to print for me one thousand copies to supply
subscribers, and one thousand for their own sales, on which
they were to pay me twenty-five cents each for copy-right.
The favor with which the
book was received far exceeded
my expectations. From the press it met with encouraging
commendation; and the first edition being quickly exhausted,
I had it stereotyped, after correcting some errors,
mostly typographical, that had been found in the first
edition.
He obtains a minute to
attend Philadelphia,
New York, and Genesee
Yearly Meetings, with some of the meetings composing them - Some
account of his religious exercises while on this journey - Proposition
brought to Yearly Meeting for an equitable division of property
held by our branch of the Society - Not then carried, but
adopted in 1864 - Hopes entertained of a more cordial feeling between
the two branches - Accepts an invitation to visit Thomas
Evans of Philadelphia, who expressed himself satisfied with the
Life of Penn - At his request adds some doctrinal matter in the next
edition - Letters to Caleb Carmalt - Letters to S. S. Randall and
Jane Johnson on the Life of Geo. Fox.
In the Fourth Month,
1851, accompanied by my friend
William Tate, I left home in order to attend the Yearly
Meetings of Philadelphia, New York, and Genesee, with
some of the meetings composing them. This service I
had long had in prospect, and believing that the time was
come for its performance, I resigned myself to the Divine
requisition, with full assurance that the Heavenly Shepherd
would lead me in the path of duty.
On the 28th and 29th of Fourth month we attended Concord
Quarterly Meeting, held at Wilmington, and in the evening
I had an appointed meeting for the inhabitants of that
city. In the Quarterly Meeting I found some openness
for religious labor, which was well received by the
Friends present. The evening meeting was tolerably well
attended, and for a considerable time I saw nothing to do
but set an example of silent waiting upon God. At length
light sprung up, and I was enabled to preach the gospel
with a heartfelt assurance that the great Teacher and Leader of his
people was near us.
Sixth-day, 1st of Fifth month. - We attended Marlborough, a branch
of Kennett Monthly Meeting. After a season of patient waiting, I
was enabled to supplicate the Father of mercies to open our
understandings, to make us acquainted with His will, and to give us
ability to perform it. Then the nature of true spiritual religion was
brought before the view of my mind, and I arose with the
expression of the sentiment, that notwithstanding the variety of
opinions and speculations concerning it, there is but one true
religion, which is that of the heart - a religion that none but God
himself can teach; for all our efforts without His enlightening spirit
of grace can never make us acquainted with His kingdom.
This holy
religion of Christ is the life of God in the soul of man; it must be
received with humility and childlike simplicity; and as we abide
under his teaching, our spiritual senses will be opened
to "discern
betwixt good and evil," our evil propensities
will be overcome, pure
principles, holy desires and heavenly affections will be given to us,
and we shall thus become "partakers of the Divine
nature" through
faith and obedience. This spiritual religion will show itself by its
blessed fruits in our life and conversation, and the world will
acknowledge that we "have been with Jesus."
True religion is
modest and unobtrusive, but firm, consistent and persevering; it is
not like the mountain torrent which rushes on its way with noise
and tumult, but like the gentle brook which glides through the
meadows and makes its presence known by the freshness and
verdure it imparts.
After attending a number of meetings in Pennsylvania and New
Jersey, we came to Philadelphia, in order to attend the Yearly
Meeting. On 7th day, Fifth month 11th,
the Yearly Meeting of Ministers and Elders was held at Cherry
street house. In the morning I was silent, but many others spoke.
In the afternoon, towards the close, I found an opening for some
religious service.
First-day. - The morning meeting at Cherry street was very
large, the house being crowded, hundreds standing in the yard. I
went to the meeting under much religious exercise, and stood
up pretty early, being pressed in spirit to call the attention of the
people to the manifestation of God in the flesh, not only as it took
place in the person of the Messiah, but as a present Saviour,
who now comes to save us by his Spirit of Truth immediately
revealed to the souls of his obedient, dedicated servants. He saves
us by "the washing of regeneration and renewing of the Holy
Spirit," and not by works of righteousness which we have done;
for good works are the result of salvation, not the cause of it. They
are the fruits which are borne by the holy principles of
righteousness engrafted into the soul by Divine grace and love.
Salvation is by faith; but faith must have an object, and its proper
object is the presence and power of God as a spiritual deliverer
from the bondage of sin. The coming of Christ in the person of
Jesus was a wonderful instance of the mercy of God, and has
wrought a vast change in the world, but it has made no change in
the will or purposes of God, who has always loved mankind; for
God was in Christ reconciling the world unto himself. The blood
of Christ which saves and washes from the defilement of sin, is his
life, being the life of God in the soul of man.
Several communications followed from other ministers, and the
meeting closed well.
In the afternoon we attended Green street meeting, where I was
silent except a few words near the close, to show the
excellency of true spiritual worship, which is the Sabbath of
the soul.
The Yearly Meeting opened on Second-day, during which
and the two succeeding days the usual business was
transacted, and much interesting discussion took place.
On Fifth-day, in the afternoon, the Minutes of the Meeting
for Sufferings, or Representative Committee, were read, by
which it appeared that some attention had been given to the
subject of slavery. I felt it my duty to open some views upon
the subject, encouraging Friends to be faithful to every clear
opening of duty, keeping under the influence of the meek,
lamb-like spirit of Christ, and avoiding the excitement of
passion, which too often hurries the unwary into rash and
improper measures. I stated that the bounds of an excellent
discipline allowed me sufficient liberty to labor in this
important cause, and I desired that we might all be careful to
observe its limitations. My views were responded to by
several on both sides; for on this question there are,
unhappily, two sides or parties, even among Friends; both of
them, I think, are sincerely desirous of promoting our
testimony against slavery, but they differ as to the means of
advancing it.
The meeting appeared to enter into deep feeling on the
subject, and closed with a precious solemnity.
Having felt it my duty to appoint a meeting in the city, I
consulted the elders, and proposed to them to invite Priscilla
Cadwallader to join in the appointment, if she felt free to do
so, which, meeting her approbation, it was announced, at the
close of the Yearly Meeting, to take place the next day (the
7th of the week) at 10 A. M. The meeting was attended by a
large concourse, mostly Friends. I found it my duty in the
early part of the meeting to make a brief communication,
which was followed
by an extended and able discourse from Priscilla,
accompanied, as I thought, by Divine unction, and I felt
thankful that I was instrumental to open the way for her,
especially as her lips had not been opened in ministry during
the whole of the Yearly Meeting.
Trenton, N. J., Fifth month 23d, 1851. - After attending nine
meetings in Bucks county, we arrived here, and held an
appointed meeting last night. Yesterday, at Fallsington, near
the close of my discourse, I made a mistake in a Scripture
quotation, which was instantly corrected by my dear old
friend Samuel Comfort, who sat near me; I accepted the
correction, repeated the text verbatim, and went on with my
discourse. This mistake brought me under great humiliation,
for it arose from unwatchfulness; but the meeting ended
well.
I went to the meeting in Trenton last evening in a state of
self-abasement, and being enabled to dig deeper than usual,
the well-spring of the gospel flowed forth abundantly, to the
refreshment of my own soul as well as others who were
present.
New York, Seventh-day, Fifth month 24th. - We attended
to-day two sittings of the Yearly Meeting of Ministers and
Elders. I was silent in both, but several others were much
engaged in speaking to the business before the meeting,
and in exhortation.
First-day morning. - At Rose street public meeting for
worship there was a great concourse. Soon after the
meeting became settled, I felt drawn into religious exercise,
and after calling the attention of the people to that inward
spiritual worship by which we draw nigh unto God for the
renewal of our strength, I was led to speak on the nature of
Christ's kingdom and the object or end of the Messiah's
advent, showing that it was not intended to produce any
change in the disposition of our Heavenly Father towards
man, but a change in man, whereby he may become
reconciled to God and a partaker of the Divine nature.
Several other communications followed, and it was a favored
meeting.
In the afternoon I attended meeting at Hester street
house, and was silent. John Hunt was much exercised, and I
thought labored effectually in the ministry.
Second-day. Fifth month 26th. - The Yearly Meeting was
opened; a large number of ministers from other Yearly
Meetings being in attendance. Much excellent advice was
given, and a good feeling pervaded the meeting. Some
allusions having been made to the relation in which we
stand towards the civil government, and more especially to
the countenance and support given to war and slavery) I felt
called to give my views, in substance as follows: -
The form of government under which we live is the best
and most liberal now existing in the world, and is probably
as good as the people of this country are capable of
supporting. We ought to be thankful that we are not subject
to ecclesiastical tyranny, nor subjected to much suffering
for our testimonies, as our forefathers were, and as we
should be now in any other country. Nevertheless, our
government is not conducted on Christian principles; it is
not only supported by the sword, but assists to hold in
bondage millions of our fellow-creatures, who are kept in
ignorance and degradation. We should endeavor to love
and feel for all men, not only for the oppressed, but the
oppressor, whose happiness is impaired by his position, and
when we desire the release of his victim, it is to promote the
welfare of both. The purposes of Divine Providence are
often achieved by means inscrutable to man; we can only
promote them by acting in obedience
to His will and under the influence of His spirit. As we abide
under His law, which is above all human laws, we may
become instrumental in exalting the standard of
righteousness and improving the moral condition of society,
which will lead to the correction of abuses and the amelioration
of civil laws. We must not resist the laws of the land,
nor advise others to resist them; neither can we assist to put
in force a law which is inconsistent with our religious
principles, but like the primitive Christians and early Friends,
we must be willing to suffer patiently the penalties inflicted
for our non-compliance, which will spread the knowledge of
the Truth and the principles we profess. The triumphs of
Christianity have never been achieved by violence, but by
the patient sufferings of the faithful, and we should
remember that the disciples of the Saviour have ever been
led by that spirit which "takes its kingdom by entreaty, and
keeps it by lowliness of mind."
After the close of the Yearly Meeting, I attended a meeting
appointed for me at Hester street. It was attended by many,
and I was favored with ability to labor "in word and
doctrine," much to my own peace of mind. The principal
subject of the discourse was the omnipresence of God, and
the influence of His spirit on the human soul, impressing us,
even in early youth, with a sense of good and a desire for
holiness, and when we transgress, bringing us into
condemnation for sin. The nature of salvation was also
touched upon, showing that it is the work of God in the soul,
the subjection of our wills to His will, the suppression of our
evil propensities, and the bringing forth in us of those pure
and holy principles which are the fruits of the Spirit. It is the
life of Christ or power of God inwardly revealed that saves
from sin; nevertheless, we should not lightly esteem or
derogate from the value of
that wonderful display of Divine power and goodness in
the person of Jesus Christ, the highest and best of all the
sons of God. He did not sin, but dwelt in the Divine
presence continually; the works that he did were through
the power of his Father that dwelt in him; he is called by
the apostle of the first born among many brethren; and he
said himself, after his resurrection, "Go and say to my
brethren, I ascend to my Father and your Father, to my
God and your God."
Leaving the City of New York, we proceeded to Duchess
County, and attended some meetings, one of which was
held at Stanford. We were accompanied by John Wine, a
minister in good esteem, who for some years had seldom
appeared in that service. I told him, before meeting, I
should be glad if the Master would lay on him the service
of that meeting, which proved to be the case. We sat, I
think, nearly an hour in silence, during which I saw nothing
for me to do - not the least opening of life, but a state of
patient waiting upon God. John then arose, and delivered
a lively and edifying discourse, which though brief, was
sufficient to bring the meeting into a feeling of solemnity.
I felt it right, in a few words, to express the feelings that
attended my mind, - that "the Lord might send by whom
he would send;" for He alone can call and qualify His
instruments and render their labor effective.
In the Sixth month we attended Genesee Yearly Meeting,
held at North Farmington. On First-day morning
the meeting was very large. After a brief but pertinent
communication from Eleazer Haviland and a few words
from Justus Wright, I found it my place to rise and bear
testimony to the universal love of God to the human
family. I adverted to the language of Moses to the
Israelites: "I have set before you life and death, blessing
and cursing; therefore choose life." - Deut. xxx. 19.
The power of choice is conferred upon us, of which we
are all conscious, and therefore responsible for our deviations
from the divine law revealed in our hearts. This
law was made known to Adam, and the consequence of
transgression was pointed out when the Most High
said to him, "In the day thou eatest thereof thou shalt
surely die;" - a prediction that was exactly fulfilled. The
penalty thus denounced against sin was not the death
of the body, for he did not then die as to the body; but
he experienced a separation from the source of life - he
became "carnally-minded," which is death; he was like
a withered branch, ready to be cut off. In this state
he was not permitted to partake of the tree of life, - that is to
hold sweet communion with his Heavenly Father; for
having lost his innocence, he was cast out of Eden, the
garden of God, and it was an evidence of Divine mercy
that he was not permitted to enjoy peace of mind while in this
condition, lest he should continue in it, and remain an
alien from his Father's house. Thanks be to God for his
unspeakable gift, he does not permit man to remain in this
state without "the reproofs of instruction, which are the
way of life." He visits us with the powerful convictions
of truth, even as the prodigal, when he had wandered far
from his father's house and spent his substance in riotous
living, was visited by Divine grace, and was enabled to see
that neither the gratification of sensual appetites, nor the
husks of an empty profession, could satisfy the longings of
an immortal spirit that was formed for heavenly joy. But
when he came to himself, - saw himself as he really was -
and was willing to return in a state of humility and contrition,
the father was ready to receive with open arms the
repenting sinner. He did not stand off in high displeasure,
nor require the obedient son, who had remained at home, to suffer
the penalty of his brother's transgression. No; he required no
vicarious sacrifice. The reconciliation was already made when the
prodigal repented and returned, humbly desiring the lowest place
in the father's house. The atonement consists in man being
reconciled to God, by a change of heart, which is the work of
Christ in us, for "Not by works of righteousness which we have
done, but according to his mercy he saved us by the washing of,
regeneration and renewing of the Holy Ghost; which he shed on us
abundantly through Jesus Christ our Saviour, that, being justified
by his grace, we should be made heirs according to the hope of
eternal life." - Titus iii. 5.
Just before the close of the Yearly Meeting, Caleb
Carmalt, the clerk, addressed the meeting in a feeling and
impressive manner concerning the divisions which have
taken place among Friends, by which the Society is now
severed into two distinct bodies, each of which has been
weakened by smaller subdivisions. He showed that the
fundamental doctrine of the Society, the immediate operation
of the Divine principle in man, is held by both of the
two main bodies, and that the testimonies we bear are the
same, and he pointed to the necessity of reunion, in order
that our influence in promoting the great cause of truth
and righteousness may be effectual in the world.
His views were so entirely in accordance with my own, that I
felt it my duty to express my concurrence, and to
extend the subject further by a more direct reference to our duty in
the case, which is to live near the Divine principle in ourselves, to
evince by our life and conversation that we are the disciples of
Christ, to cherish kind feelings towards those of our brethren who
are separated from us, and to embrace every opening to remove the
obstructions that prevent a reunion.
After attending meetings at Wheatland and Mendon, we came
to Rochester, where we had an appointed meeting on First-day
afternoon. Soon after the meeting assembled, my mind was
impressed with the query, What is the purpose or intention of
meeting for Divine worship? Do we suppose we can contribute
anything to the happiness of the Deity or augment His glory? No,
this cannot be; for He is perfectly happy in Himself and infinitely
glorious. We may indeed become instrumental in spreading among
men the knowledge of His glory, but we can, in reality, add
nothing to it, nor can we suppose His favor is to be gained by
lifeless ceremonies or empty praise; for He is not like man, to be
influenced by adulation. The object to be sought for in Divine
worship is forcibly stated by the Apostle Paul in his address to
the Athenians: "That they should seek the Lord, if haply they
might feel after Him and find Him, though He be not far from
every one of us, for in Him we live and move and have our being."
How appropriate, therefore, is a state of solemn silence,
in which
the mind, being withdrawn from all temporal concerns, is
engaged in secret prayer or reverent waiting upon God. In this
frame of mind, He opens to us our own states and conditions, by
the influence of His Holy Spirit, when, being brought into
humility and contrition, we are enabled, from a sense of our wants,
to ask of Him light to guide us in the paths of duty, and
strength
to perform all that He requires of us. As we are thus engaged in
waiting upon Him, we are brought under the influence of His
holy law, inwardly revealed - "the law of the
spirit of life in
Christ Jesus," - and as we continue in obedience
to this law, the
animal nature is subjected to the spiritual; the appetites,
passions
and desires are brought under Divine government, we are
delivered
from the bondage of corruption,
and introduced into the glorious liberty of the
sons and
daughters of God. This is salvation: a deliverance
not only from the
guilt and punishment of sin, but from the dominion of
evil; and no
other power but the spirit of Christ can effect this
great work for
us. There never has been, nor can there be, any other
Saviour of
men than God Himself, as he has said, by the mouth of
his prophet,
"I, even I, am the Lord, and besides me there is
no Saviour." - Isa.
xliii. II. Jesus was called the Saviour, because in
him was a full
manifestation of the one eternal, Omnipresent power.
His word or
spirit has in all ages operated upon man. He taught
our first parents
in Eden; He strove with the antediluvian world, even when far
advanced in wickedness; He appeared in the patriarchs, and
instructed the prophets, for "they prophesied
beforehand of the
sufferings of Christ and the glory that should follow, through the
Spirit of Christ that was in them." The most
full and perfect of His
manifestations to man was in the person of Jesus,
the Son and sent
of God, who did no sin, neither was guile found in
his mouth; who
lived in entire obedience to the Divine will, for he
declared, "I can
of my own self do nothing, as I hear I judge, and my
judgment is just
because I do the will of Him that sent me."
It may be asked, and I have no doubt is asked, "Have the
sufferings and outward sacrifice of Christ done nothing
for us?"
Did he not suffer for us, according to the Scriptures?
Undoubtedly
he "suffered for us, leaving us an example that
we should follow his
steps." - Peter ii. 21 We believe what is
written concerning him in
the Scriptures, the best of all books, and we there
find it recorded
as his own language, "To this end was I born,
and for this cause
came I into the world, that I should bear witness unto
the Truth." John xviii. 37. Now, it is evident he could not bear
witness to the truth among that wicked and perverse people
without suffering for it; therefore he submitted to it, and his
sufferings have been instrumental in effecting a mighty change in
the condition of millions of the human family. Nothing is so well
calculated to soften and subdue the obdurate heart as a realizing
sense of the Saviour's sufferings for the cause of Truth. But no
change was wrought in the Deity by the sufferings of Christ; His
will and His purposes have been always the same, and always
right.
The atonement or reconciliation consists in a change being
wrought in man by which he is brought into unity with God,
agreeably to the declaration of Paul: "God was in Christ
reconciling the world unto himself. . . .
We pray you therefore as ambassadors for Christ, be ye reconciled
to God." When we become thus reconciled by a change of heart,
we shall show forth in life and conversation the fruits of the spirit
which are meekness, patience, temperance, brotherly kindness and
charity. These blessed fruits have, in all ages, been manifested by
those who came under the Divine government, and whenever it
shall prevail in the hearts of mankind it will put an end to strife,
contention and oppression. War and slavery spring from the
unrestrained passions of men, and the only power that can
effectually subdue them is that which comes from God; acts
immediately upon the soul, and bears witness in the hearts of the
people when the truth is spoken
These were the principal topics touched upon, so far as I can
remember. A feeling of deep solemnity pervaded the meeting, and
after taking my seat I rose again to make a few observations on the
subject of prayer. This is the most solemn and important of all our
duties, and can only be performed aright as we wait upon God
and receive from
Him a knowledge of our condition and a sense of our
wants. We are then enabled to ask for food convenient
for us, which will be given to us in due season, for He
grants the prayer that is made according to His will. As
the little child looks to its parent for food, and is prompted
by hunger to ask for it, so the soul that is born again of
the Spirit and brought into a state of humble, childlike
obedience, cries to our Heavenly Father for spiritual bread,
and the spontaneous breathing of the soul thus poured
forth, is acceptable in the Divine sight. If our Lord
and Master found it proper for him to withdraw from the
haunts of men to hold communion with his Heavenly
Father and offer up supplications to Him, how much more
is it needful for us, who are compassed about with infirmities,
to watch unto prayer and seek for continual supplies
of light and strength from on high.
Such was the substance of my exercises in this meeting. It
was to me a memorable time, being crowned with a
degree of life and power that I have seldom experienced.
After the close of the meeting we were informed that most
of the Congregational Friends who have separated from our
Society in Rochester were present, as well as many of the
Orthodox Friends who hold a meeting in this city. Some of
the members of both these sections expressed their concurrence
with the views held forth, so that extremes seemed to
meet under the cementing influence of Divine love, and
I felt truly thankful to the Author of all good. After
attending meetings at Waterloo and Scipio, we came to
Albany and attended Friends' Meeting on Fifth day, which
was to me a comfortable opportunity, being spent for the
most part in silence, but towards the close I felt called to
offer a brief exhortation. At a subsequent meeting in the
same city, soon after taking my seat, a passage in the First
Epistle of Paul to the Corinthians (Chap. iii. 18.) was
reviewed in my mind. "If any man among you seemeth to be wise
in this world, let him become a fool that he may be
wise, for the wisdom of this world is foolishness with God."
From this I was led to show that we must cease to rely
upon our own wisdom, that which stands in mere scholarship
or intellectual attainment - and come into the child-like
state of humble docility, willing and desirous to be taught
of God who makes known His law in the secret of the heart -
the law of the spirit of life in Jesus Christ.
How beautiful is the simplicity of the Gospel; how
admirably adapted to all conditions, requiring on our part
only simplicity of heart and unreserved obedience. By means
of this holy power revealed in the soul, the natural man is
brought into subjection to the spiritual - we are made
partakers of the Divine Nature, not by imputation but by
transformation; then the reconciliation or atonement is
effected, which is a work of God in man through the
revelation of Christ in us the hope of glory.
On the 8th of Seventh month I arrived at home and found
my family well, for which blessing I was thankful to the
Author of all good, and in the retrospect of my journey I felt
peace of mind.
After my return Caleb Carmalt wrote to me in reference to
the views he had expressed at Genesee Yearly Meeting (and
which were seconded by myself) in relation to the separation
in the Society of Friends and the desirableness of a re-union.
I replied, under date Seventh Month, 20th, 1851, as follows:
"I often think of the views opened by thee and seconded
by myself at the close of your Yearly Meeting, and the
query rises in my mind, what can we do to promote so
desirable a result as the re-union of the scattered fragments
of this once favored Society? The answer seems to be that in our
own wisdom and strength we can do nothing, but through Divine
aid, when properly called and qualified, we may do much. The
most important point is for us to live near the Divine Power, who
will enable us to preach by example, and will open a way for us in
the hearts of others when he calls us to labor in His vineyard.
There is far too much reliance upon mere dogma and too little upon
the indwelling of Christ, even among us, who profess a spiritual
religion. The freedom of thought and expression prevailing among
us has sometimes been attended by the promulgation of views that
shock the feelings of pious minds in other churches. Some of these
liberal views, as they are called, are erroneous; others have truth in
them, but so unguardedly expressed as to pass for error with many
who might otherwise receive them. I think the views we hold, if
properly elucidated, would find an opening in the minds of many,
for there is a spirit of inquiry abroad which seems to say: Who
shall show us any good? There are many among our Friends in the
several Yearly Meetings who are competent to be useful as writers,
and may I not say that thou art one of them?
"I have thought a series of essays or tracts
written in a style to
interest general readers, explanatory of our principles, and
interspersed with authentic anecdotes and short narratives, would
circulate well among Friends and others. They might come out
occasionally or periodically, and subscriptions could be obtained
to promote their distribution."
In a subsequent letter to the same friend, I wrote as follows:
"As to the 're-union' spoken of in thy letter,
I ardently desire it,
provided it can be obtained without a sacrifice of principle, but I
do not think the time has come
for a direct proposition to the Orthodox Friends. There is no
prospect that it can take place while those old persons in both
branches, who were concerned in the separation, are living. Some
of the Orthodox Friends hold Trinitarian doctrines, and think none
can be saved who do not believe in a vicarious atonement. With
these views they cannot coalesce with us. I am therefore of
opinion that no direct approach should be made to them just now,
except that in those places where we hold the property of the
Society owned before the separation, we should offer them an
equitable share according to numbers.
"At our last Quarterly Meeting I proposed this measure and
was glad to hear a favorable response from many influential
members, but it was thought best for the Yearly Meeting to take
the initiatory steps. There is, however, a work for us to do in order
to prepare the way for a future re-union, and that is to hold up the
doctrines and principles of the Society clearly and frankly, not
blinking those points in which we differ from the Orthodox
Friends, but showing that our doctrines are sustained by the
Scriptures. In order to make our essays interesting, I would
propose that we should sometimes introduce narratives or
incidents from the lives of pious persons of other religious
denominations, as well as our own."
The proposition for an equitable division of the property held
by our branch of the Society, was brought before Baltimore Yearly
Meeting in the year 1852, but was not then carried, owing to the
opposition of some elderly Friends. In the year 1864, under a sense
of religious duty, I opened the subject again in Baltimore Yearly
Meeting, when the proposition was unanimously adopted, and in
the following year it was carried into effect, as related in my
History of the Separation.
Soon after the publication of my "Life of William Penn,". I
was led to hope that its cordial reception by the Orthodox
Friends and the esteem they manifested for me, would enable
me to do something towards promoting a reunion between
the two branches of the Society of Friends. I felt assured
that the obstacles to be removed existed mostly with them.
Our branch of the Society had for many years treated them
as Christian brethren, granting to their ministers the use of
our meeting-houses, attending their meetings when
appointed in our houses, and endeavoring to heal the
wounds inflicted in the controversy that attended the
separation. It was therefore with much pleasure that I
accepted an invitation from Thomas Evans, one of the most
influential of their ministers, to visit him at his house in
Philadelphia. I was cordially received, and we had a
conversation on Christian doctrines that was very
satisfactory to me. His chief object in seeking an interview
was to express his sentiments in relation to my "Life of
William Penn." According to my recollection of his remarks,
he said the book was so good that he felt desirous that it
should be made better by giving some extracts from the
writings of Penn on doctrinal subjects. He proposed that I
should insert a passage which he named in the "Sandy
Foundation Shaken," an extract from Penn's letter to Doctor
Collenger, and a passage from the Journal of George Fox
concerning his conversation with Priest Stevens. I told him I
would examine the passages and would comply with his
request if I found it right to do so.
The result of my
examination was the insertion of the
extract from the "Sandy Foundation Shaken," on page 54 of
the stereotyped edition of the work.
In the Sixth month, 1852,
I wrote to my friend, S. S. Randall,
as follows:
"In my last letter I
informed thee that I was acting in
conformity with thy suggestion by attempting a "Life of
George Fox," and I now proceed to inflict the penalty I
threatened, by sending for thy perusal the first four chapters
of it. . . . After examining them please say whether in thy
opinion I can make it a work that will interest general
readers. I would not sacrifice religious principle to
popularity, but I wish to make it interesting in order that it
may have a wider scope of usefulness."
EIGHTH MONTH, 27th, 1853.
"JANE JOHNSON: -
Esteemed Friend. * * * The work (Life of George
Fox) on which I have, for some time past, been assiduously engaged, is
now nearly completed, and I expect to come to Philadelphia
early next
month to superintend the stereotyping of it. I have not usually spoken of
it as a religious concern, being careful how I stamp my undertakings with
that high authority, but it appeared to be right for me to begin it, and
I have endeavored, while engaged in it, to keep my mind turned
towards
Him who alone can enable us to promote the glorious cause of
righteousness
and truth. . . . I think many Friends unite with me in a concern that the
valuable treasures locked up in the writings of early Friends,
may become
better known to the world. They are like ingots of gold that require to
be coined in order to make them a circulating medium, and I believe there
are many, not of our Society, who are prepared to appreciate their value.
A gift in the ministry I esteem a higher and more responsible trust than
a talent for writing, but both should be held in subordination to the
Spirit of Divine Truth, and then they mill not interfere with one another.
Having given up my school, I have now no other secular business except
that of an author, and I wish to devote the remainder of my days to the
service of my Gracious Maker and Redeemer, and to seek by a nearer union
with Him for a qualification to do His work."
Attends Philadelphia and
New York Yearly Meetings, and some
Meetings belonging to them - Interviews with Richard Mott and
Stephen Grellet - Letter to Dillwyn Parrish.
Fourth month, 29th,
left home, with my friend, John Smith, for
companion, under a religious concern to attend Philadelphia and
New York Yearly Meetings, and to appoint some meetings
within their limits.
After attending Concord Quarterly Meeting, we proceeded to
Abington Quarter, where we made our home with our dear
ancient Friend, Isaac Parry, whose interesting and instructive
conversation has contributed much to our enjoyment.
Fifth month, 5th, were at Thomas Parry's, and went from his
house to a meeting appointed for us at Friends' meeting house
called Warminster. It was not a large meeting, but solemn and
satisfactory.
The omnipresence of Deity, not merely held as a speculative
opinion, but as a fact made known by religious experience, was the
principal subject on which I felt concerned to speak.
I showed that this great truth when made known to us by the
operation of Divine grace, is attended with an humbling sense of
our weakness and nothingness, as in the case of the patriarch Job,
who exclaimed, "I have heard of Thee by the hearing of the ear,
but now mine eye seeth Thee, and I abhor myself in dust and
ashes."
After meeting went to Charles Kirk's, who, with Dr.
Mitchell, accompanied us to visit a friend who has long been
confined at home by sickness. We had a pleasant social visit and a
short season of worship, in which our hearts were brought near
each other in the life of the Lamb.
Fifth month, Sixth, attended an appointed meeting at Upper
Dublin in the afternoon. Found but little opening for Gospel
Ministry, spoke but a short time, and was afterwards
apprehensive I had said too much.
Seventh, First-day, at Gwynedd. A large meeting, and favored
with the evidence of Divine life, in which I was enabled to minister
in the ability which God giveth. To Him alone be the praise. In the
afternoon came to Philadelphia, and attended the evening meeting
at Cherry Street. It was a solemn and satisfactory occasion.
Ninth, at Philadelphia Quarterly Meeting. Although much
weakness was acknowledged in the reports, and some expressions
heard in the meeting that might have been spared, it was, upon the
whole, satisfactory to find some improvement since I last
attended.
Eleventh, at Salem Quarterly Meeting. During the public
meeting my mind was drawn forth in love to the people, and the
spring of Gospel ministry was opened, which flowed freely. May
it be blessed by Him who alone can give the increase. The meeting
for discipline was trying, and somewhat discouraging from the
evidence of weakness and disunity furnished by the reports.
Thirteenth, Yearly Meeting of Ministers and Elders at
Philadelphia. Although there is much weakness manifest, and some
disunity acknowledged, it was, on the whole, a satisfactory
meeting from the feeling of Divine life and love that prevailed.
Fourteenth, First-day, a crowded meeting at Cherry Street in
the forenoon, another at seven in the evening.
Several dear Friends were engaged in Gospel ministry to
edification, and it pleased the Great Head of the Church to
call me forth as one of the instruments for the exaltation of
the blessed truth.
Attended Philadelphia Yearly Meeting, which was very
satisfactory. Much pertinent advice was expressed by many
Friends, and the meeting at large appeared to enter into a
lively exercise for the good of the body and the
advancement of truth. Through Divine favor, I was enabled
to take a share in it with acceptance to Friends.
When the epistle to other Yearly Meetings was read, it
appeared that the Committee had introduced into it a clause
declaring that those who are engaged in what are called
"Spiritual manifestations, through mediums," pretending to
communicate with the dead, are "drunken, but not with
wine; they stagger, but not with strong drink." This was
objected to by a minister living in Philadelphia, who said this
meeting knew nothing about the subject, and ought not to
meddle with it, or words to this effect. He was supported by
several, but the great body of the meeting seemed to be in
favor of retaining the clause, and some members spoke of
the injurious effects of the delusion on this subject, by
which many have been driven to insanity. A
valued Friend objected to the offensive language
employed in the epistle, and proposed that it should be
modified by striking out some part of it. A proposition was
also made to refer the epistle back to the Committee for
revision, but many objected. At this stage of the discussion,
I rose to offer some views which had arisen in my mind. I
adverted to the fundamental principle of Christianity as
professed by us, - the light of Christ, the spirit of Truth
manifested to the seeking, devoted soul, as the only sure
guide and dependence for salvation. They who
seek for knowledge by a pretended communication with the
spirits of the dead, forsake Him who is a fountain of living
water, and hew out for themselves cisterns - broken cisterns
that can hold no water. In relation to the clause in the
epistle, I remarked that it was rather inappropriate to send
forth such an admonition to other Yearly Meetings before
this meeting had issued any advice on the subject to its own
members. I therefore proposed that a suitable minute should
be made, treating the subject in a kind and affectionate
manner, which should be sent down to the subordinate
meetings, and that the epistle to other Yearly Meetings
should merely inform them of the advice this meeting had
deemed it right to address to its members.
This proposition met with general concurrence; the clerks
were requested to prepare a minute expressive of the
exercise of the meeting, and the epistle was referred back to
the Committee to be modified. Next morning I met the clerks,
by their request, and assisted in the preparation of their
minute, which, on being read after the opening of the
meeting, was accepted without objection. The epistle was
also produced, having been modified and improved, and it
was finally agreed to by the meeting after an interesting
discussion. The clerks' minute is as follows:
"Under a lively exercise for our preservation in the
blessed truth, Friends have been affectionately cautioned
against listening to the delusive voices that are in the world,
which, pretending to be spiritual manifestations, would draw
us away from the safe reliance, - Christ, the light and life of
the soul - the only medium by which we can attain to the
saving knowledge of Divine truth.
"George Fox says, 'To take counsel of the dead was
forbidden by the law of God; they were to take counsel of
the Lord. He hath given Christ in the new covenant in
his gospel day to be a counseller and leader to all believers in his
light.'
"This testimony is applicable to the present day, and shall we,
who profess to be the followers of Christ, and who have been
blessed with the light of the gospel, turn away from Him who is
the fountain of living waters, and hew out for ourselves 'cisterns,
broken cisterns, that can hold no water?"
At the public meeting on Fifth-day, during Yearly Meeting
week, being at Green Street, I was called forth in the ministry more
extensively than is usual with me. The subject was opened by
quoting the expression of Paul, "After the way that some call
heresy, I worship the God of my fathers." This was uttered by
the Apostle at a time when the Christian Church was under
much persecution and suffering. The Jews, though expecting the
Messiah, refused to receive him when he came, because his
appearance was more humble than suited their ambitious views.
He came to bear witness to the truth, - "to call the attention of
mankind from the outward forms to the inward power of religion;
to the life of God in the soul of man as the only means by which
we can be redeemed from sin and brought into union and
communion with our Heavenly Father." This precious doctrine of
the inward life, our Lord taught in His discourses, exemplified in
his conduct, confirmed by his miracles, and sealed by his painful
death and triumphant resurrection. He foresaw the consequences
of the doctrines he taught, he knew that the Jewish hierarchy
would conspire against him, and he prophesied of his sufferings
and of his rising again from the dead. But his sufferings were not
vicarious. The Most High never punished the innocent as a
substitute for the wicked. His language was, and still is, "The
righteousness of the
righteous shall be upon him, and the wickedness of the wicked
shall be upon him: the soul that sinneth it shall die." But the soul
which is dead in trespasses and sin may be raised into newness of
life through the power of Christ inwardly revealed as a quickening
spirit. It is true that the Apostle says Christ hath suffered for our
sins - the just for the unjust - that he might bring us to God. Here
the reason is assigned: the change is to be wrought in man,
whereby he that was alienated through sin may, through
repentance and amendment of life, be reconciled and brought unto
God.
In order to promulgate and exemplify this pure doctrine, the
Apostles were sent forth, being endued with power from on high.
By choosing His disciples from among fishermen and mechanics
who had little or none of the world's erudition, and sending them
forth without scrip or purse, saying, "Freely ye have received,
freely give," the Divine Master has left an example for all
succeeding generations to show that his servants must minister of
the ability that God giveth, not looking to man for their reward.
The purity of their doctrine, the consistency of their lives and
the abundant effusions of the Holy Spirit caused multitudes to
flock to the Christian church. With numbers came wealth and
power. The princes of the earth sought an alliance with the church,
and lavished honors on her ministers, by which they were
corrupted and a long night of apostacy ensued. With the Protestant
Reformation light rose upon the world, but those valiant men who were
engaged in its promotion, although they may have lived up to the light
they had, saw but imperfectly in the early dawn.
They retained some of the relics of papal superstition, and by
instituting an established order of clergy who alone
were supposed capable of imparting religious knowledge, they
obstructed the progress of the light. George Fox and his co-laborers
were called and qualified by Divine grace to revive primitive
Christianity by calling the attention of men to the only saving
power, the life of God in the soul by obedience to which we may be
regenerated and made partakers of the Divine nature. This "law of
the spirit of life in Christ Jesus," by which we are made free from
the "law of sin and death," that "wars in our members," is the root
from which all the precious testimonies of Truth have sprung, and
it is only as we abide in Him, the true vine, that we can bring forth
fruits to the glory of God and the advancement of our own
happiness. The early Friends, like the primitive Christians, were
condemned and persecuted, but the purity of their lives and the
excellence of their testimonies won the admiration of the world, and they
not only obtained toleration for religious tenets and worship, but
in process of time were applauded and caressed to their own hurt.
They were generally spoken of as "the very respectable Society of
Friends." Many of the members became rich, and some of this
class who had no depth of religious experience, became active
in the administration of discipline. A spirit of domination began
to appear, abstruse points of doctrine were insisted on and sought
to be made tests of soundness in religious faith, dissatisfaction and
hostility were manifested in meetings for discipline and worship,
until a large part of this Yearly Meeting believing it their duty to
withdraw from scenes of dissension and altercation, met in this
house twenty-seven years ago and determined to re-organize the
Society on its ancient principles. They introduced no new
doctrines, nor did they make any change of moment in the
discipline previously existing, but they recurred to first principles,
and placing their reliance upon Divine love as their bond of Union,
they asserted once more the religious liberty enjoyed by their
fathers. This religious Society has not yet accomplished its work,
as some appear to think, for there is a vast field of labor open to
us, the fields are white already to harvest, and it should be the
prayer of our hearts that the Lord would send forth more
laborers.
Fifth month, 25th, attended Monthly Meeting at Chatham,
New York, and in the afternoon was at the house of John Coffin,
where, in a meeting for worship appointed for the purpose, my
son John took in marriage, Eliza T., the daughter of John Coffin. It
was a solemn meeting, and I believed it my duty to make some
remarks on the importance of seeking Divine aid to enable us to
perform the duties of the marriage covenant.
Fifth month, 27th, attended New York Yearly Meeting of
ministers and elders, both morning and afternoon to good
satisfaction.
First-day, 28th, at Rose Street Meeting for worship where I
was called forth in gospel ministry. The subject was the
Omnipresence of Deity and the influence of Divine grace upon
the soul, as set forth in the address of the Apostle Paul to the
Athenians. From this I was led to consider the object of Christ's
Mission, the ministry of the Apostles, the spread of Christianity,
the Apostacy, the Protestant Reformation, the revival of primitive
Christianity among the early Friends, and the principles and testimonies
of our religious Society. I thought I was favored, but on taking my
seat, was apprehensive I had not dwelt sufficiently long on our
testimony against slavery. A friend arose soon after, and among
other interesting remarks which she made, the evils of slavery were
commented on with much feeling.
Some of the sittings of the Yearly Meeting were seasons
of painful exercise, but the last was highly favored, and the
closing one was crowned with the evidence of Divine life.
My Divine Master graciously condescended to employ me
in His service to my own humbling admiration. As I came
away from the last sitting my heart was filled with Divine
love, and the language seemed to arise "Behold I have set
before thee an open door."
Sixth-day, Sixth month, 2d. Having received an invitation
from Richard Mott, now in his 86th year, a minister of the
other branch of the Society of Friends called Orthodox, I went
to see him at his lodgings. We had no personal acquaintance,
but he received me very cordially. He expressed the
satisfaction he had derived from my "Life of Penn," and his
intention to read my "Life of George Fox" as soon as he
could procure it. He asked me whether I was willing to have it
criticized. I replied that it was just what I wished him to do,
for I desired to know whether we differed in sentiment, and
on what points we disagreed. He inquired what I had done
with George Fox's letter to the Governor of Barbadoes. I told
him it was composed almost entirely of Scripture phrases, and
that I had arranged it in parallel columns with extracts from
his-other writings to show what he understood those
Scripture texts to mean. I further remarked that I supposed he
would be satisfied with my exposition of George Fox's views
on the Divinity of Christ, but perhaps he might not be
satisfied with my rejection of the doctrine of Vicarious
Satisfaction, which I think George Fox also rejected. He
replied that this is not an essential doctrine. I then remarked
that we could tolerate this doctrine in others, or even in our
own members, but we could not believe it, nor submit to its
being made a test of soundness in faith. I observed, moreover,
that George Fox, in one of his doctrinal essays, had referred
to most of the passages in the New Testament which
speak of the efficacy of the blood of Christ, and has shown
that the blood is the Life - the indwelling of Divine Power.
Richard Mott and another Orthodox Friend who sat by,
assented to this doctrine. Richard expressed the sentiment
that we who are called Hicksites do not now hold the views
of Elias Hicks, who, in his opinion, had imbibed some of
Priestley's views, which were inconsistent with the doctrines
of Friends. I replied that we did not profess to be followers
of Elias Hicks, nor acknowledge the name of Hicksites. If we
must take the name of any man we should choose to be
called Foxites, but we profess to be followers of Christ. As
to Elias Hicks, we think he was a good man. Yes, said
Richard, he was a strictly moral man.
I queried whether he was not a man of devotional
feelings? He answered, yes, he was at one time of his life. I
then remarked that it was difficult for men who had been
arrayed against each other in religious controversy, to judge
impartially of each other's characters, therefore, we must
make some allowance for his estimate of Elias Hicks. He
smiled and said, Oh! we were wrong on both sides at the
time of the separation. We both acted under the influence
of excitement, and nothing can be done rightly in religious
concerns under such feelings.
I inquired of him whether there were not objectionable
passages in the writings of J. J. Gurney? He admitted that
there were expressions that he would not have used,
but J. J. G. had in the latter part of his life expunged many of
them and had shown much submission to the judgment
of his friends. He described Gurney as a man of exalted
principles, pure benevolence and genuine piety. I admitted
that he was a good and pious man, but supposed he was
not a Quaker of the Foxite stamp in his doctrines.
At parting with Richard Mott he expressed his satisfaction with
the interview, and said he thought we did not differ essentially in
our doctrinal views.
Sixth-month, 4th. Having come into the vicinity of Westbury,
Long Island, we went on First-day morning with our kind friends,
William Cock and wife, to Cow Neck Meeting, which was also
attended by Eleazer Haviland, from Nine Partners, and by Rebecca
Price, a minister from Gunpowder in Maryland. She is on a
religious visit, accompanied by Isaac Dixon and wife. In the
afternoon we were at an appointed meeting at Matinecock and in
the evening attended one at Oyster Bay. In all these meetings, our
friend Rebecca spoke acceptably in the early part, which seemed to
open the way for me, and I trust I had good service in the cause of
Truth. At Oyster Bay the meeting was composed chiefly of those
not members of our Society, and much openness was felt in the
communication of religious instruction.
On Second-day, we attended appointed meetings at Westbury
and Jericho, and on Third-day at Bethpage and Jerusalem; our
friend, Rebecca Price, and her companions, being with us. These
meetings were small, except the last, which was attended by some
not in membership with us.
Sixth month, 7th, attended Monthly Meeting in the City of New
York, and had some religious service, showing the manner and the
spirit in which discipline should be exercised in the Christian
Church, under the restoring influence of Gospel love.
In the evening, attended an appointed meeting at Flushing, Long
Island, but the weather being unfavorable, it was small. Our
Friend, Rebecca Price, spoke acceptably,
and, after long waiting, I believed it right to appear in the ministry,
and, towards the close, felt some life to arise, which, I trust, was also
felt by others.
On Fifth-day, attended Monthly Meeting at Flushing, which was
small, and then we returned to the City of New York, where I had
appointed a meeting to be held in the evening at Hester Street house.
It was attended by a considerable number of Friends and others.
The discourse of our Saviour with Martha and Mary was brought
before the view of my mind, and I was led to speak on it,
commencing with these words addressed to Mary: "The Master is
come and calleth for thee." One of the sisters said to him, "If thou
hadst been here our brother had not died." He answered, "Thy
brother shall rise again." She said, "I know he will arise in the
resurrection at the last day." He replied, "I am the resurrection and
the life. He that believeth on me, though he were dead, yet shall he
live; and he that liveth and believeth me shall never die." On
considering this emphatic language of the Messiah, some reflections
arose and were expressed concerning the character and mission of the
wonderful personage by whom they were spoken. The most highly
favored servants of God among the prophets and apostles would
not have dared to use such language in reference to themselves, but it
seems to us to be dignified and appropriate, coming from the lips of
the Son of God. We read in the Epistle to the Hebrews, that "God,
who at sundry times and in divers manners spake in time past unto
the fathers by the prophets, hath in these last days spoken unto us
by His Son, whom He hath appointed heir of all things, by whom,
also, He made the world."
In the person of Jesus Christ was a full manifestation of that
Eternal Word which was in the beginning with God,
and was God. "In him was life, and the life was the light of
men, even the true light which lighteth every man that
cometh into the world. It pleased the Father that in him
should all fulness dwell, and of his fulness have all we
received and grace for grace." His soul was the temple of
Deity; for he had a soul, as He declared, "My soul is
exceeding sorrowful unto death," - and that soul has not
ceased to exist: but is now glorified in Heaven as the head or
chief member of that spiritual body, the Church, which is
made up of the faithful servants of God of all ages and
nations.
He said to his disciples, "I am the vine, and ye are the
branches, and my Father is the husbandman." Now the
branches cannot be equal to the vine from which they draw
their nourishment, nor can they have life any longer than
they are united to the vine; so the members of the Church of
Christ can only retain their vitality and bring forth fruit by
their union with him through the influence of His life-giving
spirit. It is only through obedience to this spirit of Divine
grace in the soul, that we can experience the kingdom of
Heaven, or reign of God, to be established within us, by
which the carnal nature will be brought into subjection, and
the spiritual birth brought forth, so that "being made
partakers of the Divine nature" through the spirit of
Christ, we can say Abba-Father.
It was evidently the design of the coming of Christ in
the flesh "to bear witness to the Truth, and to bring life
and immortality to light through the Gospel." This was
the main purpose of his sublime discourses, his wonderful
miracles, his patient sufferings and his triumphant
resurrection His wonderful work in healing the sick, cleansing
the lepers, opening the eyes of the blind, unstopping the
ears of the deaf, and raising the dead to life, were adapted
to the condition of people in that age, in order to
confirm His doctrines. It was a great epoch in the history
of the human race; for no event since the creation has
been so important to man as the introduction of
Christianity; therefore it is not unreasonable to believe that the
mission of Christ was attested by miracles. He who created
and controls the Universe can bestow upon his
ministers and messengers a spiritual power superior to all
natural laws; and even at this day He, through the spirit of
Christ, performs in man greater works than the outward
miracles of the Messiah. As he said to his disciples, "The
works that I do shall ye do also, and greater works than
these, because I go to my Father." To cleanse us from the
leprosy of sin, to open our spiritual perceptions,
to enable us to hear the Divine word, to raise the soul from
the death of sin to the life of righteousness are more
important and far more enduring works of Divine power than any
outward miracles. We cannot save ourselves from a single sin
or lust but as we turn to the principle of light and
life in the soul, and rely upon it; avoiding all that we
know to be wrong, and doing all that we see to be right. Our
spiritual perceptions will improve, the light will become
clearer to our vision, and we shall be led in a path that we
have not known: a path of purity and self-denial. By this
purifying process, through the operation of Divine grace,
the natural man will be subdued, and we shall be enabled to
love all mankind - even our enemies, which no man can
do in the unregenerate state. It will become the chief desire
and effort of the redeemed soul to promote the glory
of God and the good of all mankind. The root of evil in
the heart being eradicated, the true disciple of Christ cannot
fight, or enslave, nor oppress his fellow-men, but will
follow the example of him who went about doing good.
Throughout
the whole process of man's redemption the work will be
performed in us by Divine power, as we yield obedience
and cooperate
therewith. Hence we can take no merit to ourselves, but
unto "Him that worketh in us," must be
ascribed "All honour and
praise and glory forever."
After a pause, supplication was offered, a solemn and
impressive silence prevailed, and the meeting concluded under the
precious feeling of Divine life.
Sixth month, 11th, First-day. - Attended meeting at Purchase, West
Chester County, New York. Through Divine favor, I was enabled
to appear in the ministry with acceptance. In the afternoon we had
an appointed meeting at Chappaqua. After sitting some time, the
subject of Paul's conversion and previous life came before my
mind, but not with a clear evidence of duty to speak of it. I think I
rose too early, without sufficient qualification to speak, and after
proceeding for awhile in a feeble manner, I found no life to go
forward and sat down rather abruptly. Under a sense of deep
humiliation, I sat still for some time, and, a little light appearing, I
rose again and gave a short exhortation on practical righteousness
and spiritual devotion.
On leaving the meeting, my mind was brought into a state of
deep humiliation from an apprehension that I had, through
inadvertence or haste, burdened some feeling minds, and marred the
work I was sent to accomplish. Feeling no strength to go forward nor
any authority to appoint more meetings, I concluded to turn my face
homeward, and attend by the way Haddonfield Quarterly Meeting in
New Jersey.
13th. - Arrived at the house of our kind Friends, Isaac and
Mary Lippincott.
14th. - Attended Quarterly Meeting of ministers and
elders. A solemn meeting, where I was favored to speak a word in
season, which was attended with life, and brought peace to my
own mind.
Sixth month, 15th. - Haddonfield Quarterly Meeting. In the
meeting for worship my mind was brought into a state of solemn
waiting upon God, and the remark of Agrippa to Paul, "Almost
thou persuadest me to be a Christian," was brought before me as a
subject for meditation. I felt no authority to speak on it, and,
remaining in silent waiting, a query arose in my mind, "Why is it
that we ministers of the Society of Friends quote so much Scripture
to corroborate our doctrines?" On this subject I felt authority to
speak, and was favored with an easy and continuous flow of ideas,
which I endeavored to clothe in plain and simple language. The
Scriptures I compared to a chart left for our guidance by the holy
men of old, who had safely performed the voyage of life. In them
we may find described the rocks and shoals where others have
been wrecked, and the channels which lead to our destined port of
eternal rest. But the chart without a compass would be of little
avail, and the Bible without the inward monitor, which points to
the polar Star of Truth, would not be sufficient for man's salvation.
There is no saving power but that of God, who declared, through
the mouth of his prophet, "I, even I, am the Lord, and besides me
there is no Saviour." Some may query, Was not Jesus Christ a
Saviour? Yes, we acknowledge him as a Saviour, for God dwelt in
him, and wherever God is there is the Saviour. It pleased the father
that in him should all fulness dwell, and of his fulness have all we
received, and grace for grace."
The Apostle declares that Jesus was the first born among many
brethren; that he is the head of the Church, the chief
member of that spiritual body which is made up of the faithful
servants of God of all ages and nations. He declared himself
"I am the vine, ye are the branches and my Father is the
husbandman." Now, the branch does not bear the vine, but it
is supported by the vine and derives its nourishment through
the vine. May we therefore maintain our connection with the
true vine by obedience to the manifestations of Divine grace,
through which we may be renewed in the image of Him who
created us. By this means the natural appetites and desires
will become subjected, the spiritual nature developed in us,
and that glorious change of heart perfected by which we may
become heirs of God and joint heirs with Christ. The meeting
was solemn and the evidence of Divine life and love seemed
to prevail.
Our dear friend, Sarah Hunt, appeared in supplication with
thanksgiving for the favors vouchsafed to us; and I came
away rejoicing. The cloud of discouragement that had
attended my mind for some days was removed, and I felt at
liberty to appoint several meetings within the compass of
Haddonfield Quarter.
17th. - We came to Riverton and staid with our beloved
friend, Dillwyn Parrish.
18th. - Accompanied by Dillwyn Parrish, we attended
meeting at Moorestown on First-day morning. It was a large
meeting and a favored opportunity. In the afternoon we had
an appointed meeting at Westfield, also a good time.
19th. - Had an appointed meeting at Evesham, in which
we were blessed with the evidence of our Heavenly Father's
love.
In the evening at 7 1/2 o'clock had a meeting at
Haddonfield. It was a season of Divine favor, for which I felt
thankful.
20th. - We came to Burlington in company with our
friend, D. Parrish, and called to see Stephen Grellet, an aged
and well known minister of the gospel, who belongs to the
other section of the Society of Friends. He is feeble in health,
but cheerful and affable. I told him I had read of him in the
"Life of Wm. Allen," and that I had felt a wish to become
acquainted with him. He spoke very affectionately of his
deceased friend, Wm. Allen, and alluded to their travels on
the continent of Europe, their interviews with the Emperor
Alexander of Russia, and other remarkable occurrences. I
remarked that I had been informed of his visit to the Pope of
Rome and the Inquisition of Italy and Spain. He then related
many interesting and remarkable particulars concerning
those visits which took place after Wm. Allen had left him. In
the first place, he alluded to his intercourse with General or
Admiral Maitland, the British commander in the
Mediterranean, who, although he was considered an
imperious and haughty man, had shown him especial favor.
He had an interview with this officer at Corfu, who on being
informed of his intention to visit Italy, had offered to send
him in his own frigate, but the offer being declined on
conscientious grounds, he then tendered to Stephen letters
and despatches to some of the chief dignitaries of Italy. On
Stephen's arrival at Rome, being furnished with letters to the
Cardinal, who was then the Prime Minister of Pope Pius VII,
he was permitted by this functionary to visit all the prisons of
Rome, where he found much bad management and inhuman
treatment of the prisoners. He noted down what he saw, and
wrote some suggestions for a reformation of the prisoners.
These suggestions were kindly received by the Cardinal, and
measures taken to reform the abuses discovered. Stephen
then asked him some
questions concerning the Inquisition. The Cardinal
answered that it had been suppressed. Stephen replied, I
have no doubt it is as thou sayest, but when I go home to
America, how shall I assure my friends and others that it is
discontinued unless I see it. The Cardinal said it was never
visited by strangers, and it would be difficult to gain access
to it, but he would endeavor to obtain permission. A few
days afterwards permission was given to visit every part of
it. He was accompanied through it by the Secretary of the
Grand Inquisition.
There he saw the chambers where the victims of bigotry
were imprisoned, the halls where they were tried, and some of
the instruments of torture, but not many. In one room he was
shown the books in which were recorded the trial,
condemnation and punishment of the prisoners during
several centuries. These books were like the Mercantile Day-
book and Ledger, and seemed to be kept with great care. He
was also shown the library of condemned books. It was a
large collection, and in each book there was a statement of
the grounds of its condemnation, with references to the
obnoxious passages. The Inquisition was, I think,
discontinued during the ascendancy of the French in Italy
and Spain, but afterwards revived when their forces were
withdrawn. Stephen related to us his interview with the Pope,
to whom he spoke plainly concerning the licentiousness
prevailing in Rome and the lewdness of the clergy. He told
him it was a reproach that such wickedness should abound in
a city professing to be the religious Metropolis of the world.
The Pope admitted the truth of the charge, and lamented his
inability to remedy the evil. He said many persons supposed
because he was Pope that he had absolute power, but it was
not so. He received, without offence, the remarks that were
made, and
Stephen feeling his mind drawn to address him in relation to
his own spiritual condition, did so, and alluded to the
remarkable vicissitudes he (the Pope) had experienced. On
taking leave the Pope expressed his desire that his visitor
might experience the Divine blessing and protection. This, I
think, is the substance of the relation given to us by
Stephen Grellet, in which we were deeply interested.
21st. - Accompanied by my friend, John Parrish, I called
to see Richard Mott, who lives with his daughter-in-law near
Burlington. He received us very cordially, and alluded
pleasantly to the interview he had with me in New York. He
and his daughter spoke of the pleasure their reading circle,
last winter, derived from reading my "Life of Wm. Penn." He
had not yet had an opportunity to read my "Life of George
Fox," but intended to procure it. She said she much regretted
to learn that it was defective on the doctrine of the
atonement. I answered that they ought not to condemn it
without examination, and alluded to the admission of
Richard Mott in New York that the doctrine of Vicarious
Satisfaction is not essential. He replied that the word
vicarious was not used in the Scriptures, and queried what I
understood by it.
I told him that I understood its sense as used in relation
to the atonement to mean that Jesus Christ suffered as a
substitute for us by bearing the punishment due to sin,
which I thought was not stated in the Scriptures, neither the
word vicarious nor the idea conveyed by its being found
there. This was admitted by Richard Mott, but controverted
by his daughter-in-law, who said the meaning was found in
Scriptures if not the word. I stated my belief to be that the
work of reconciliation is wrought in man in order to bring
him into union with God, for there can be no change in
Deity, and that the effect of Christ's sufferings
on the Cross, as well as the operation of His spirit in the souls
of men, was and is to bring about this change of heart as declared
by the Apostle, "God was in Christ reconciling the world Unto
Himself." To this view Richard Mott agreed, and said that the
Deity is unchangeable. Some one present alluded to the criticism on
my "Life of Fox," which appeared in The Friend, edited by
Charles Evans, of Philadelphia. I then stated that I had shown the
Dissertations on Doctrine to Thomas Evans before its publication.
I stated, moreover, that Thomas had advised me to insert only
extracts from the works of George Fox, omitting the inferences,
although he appeared to assent to my summary of the doctrines in
that essay.
On taking leave of Richard Mott he pressed us to return after
meeting and dine with him, which did not suit our arrangements,
and was therefore respectfully declined.
We attended Friends' meeting at Burlington in the forenoon, and
in the evening had an appointed meeting at Mount Holly.
The former of these meetings was comfortable to my feelings,
and the latter was crowned with the overshadowing of Divine
goodness, in which I was enabled to deliver doctrine that I trust
was owned by the witness for truth in the hearts of the audience.
After attending meetings at Rancocas, Old Springfield, and
Chesterfield, we came to the city of Trenton. Our meeting there
was attended by many not of our communion, and I trust I was
furnished with ability to labor in the Master's cause, "rightly
dividing the word of truth."
The subject that opened to my mind was the original and
present state of man. He was created in the image of God, that is in
a state of purity and uprightness, and he then enjoyed union and
communion with his Creator.
But he was not intended to be so independent as to know of
himself good and evil without Divine assistance, and when he
presumed to be as a God knowing good and evil, setting up his own
will above the Divine will, he became carnally-minded, which is
death. In this fallen state he could not partake of the tree of life
nor enjoy the happiness of Paradise, for the flaming sword turned
every way to exclude him therefrom. This is still experienced by all
who transgress the Divine law and become carnally-minded. The
sword of the Spirit smites them, the reproofs of instruction are
witnessed within them, and it is only by submitting to this sword
which slays the carnal nature, that they can be restored to Paradise.
The guilt of Adam is not transmitted nor imputed to any of his
descendants, but we become sinners in the same way that he did,
for "sin is the transgression of the law," and as in the case of
infants, where there is no law there is no transgression.
This position was further confirmed by reference to the
language of the Most High through the Prophet Ezekiel, "Ye shall
no more have this proverb in Israel." "The fathers have eaten
sour grapes and the children's teeth are set on edge," etc.
The object of Christ's coming and suffering in the flesh and
the effect of his spiritual manifestation in the heart were opened,
and an earnest invitation was extended to all present to embrace
the offers of redeeming love, and devote their lives to the service of
God.
Sixth month, 24th. - Parted with my dear friend John Smith, he
being too unwell to proceed with me. This separation was a trial to
us both, but I trust we can say the Lord's will be done. In
company with my friend John Parrish, we came from Trenton to
Burlington and called on Richard Mott, with whom we spent
some hours and
dined. It was a satisfactory visit which I shall remember with
pleasure.
25th. - Attended
meeting in the morning at Bristol, in the
afternoon at Byberry, and at night in Germantown. They were
satisfactory, and in the first two especially I was, through Divine
favor, furnished with matter I trust adapted to the states of the
people. After attending Abington and Byberry Monthly
Meetings, I felt that I had performed the service allotted me.
The following letter was
addressed to my friend, Dillwyn
Parrish, of Philadelphia.
EIGHTH MONTH, 25th, 1856.
"DEAR FRIEND: -
Since I saw thee I have often thought of the suggestion
thou offered, that I should undertake a history of the Society of Friends,
and bring it down so as to include the Separation of 1827-8. Many years
ago John Jackson suggested to me that I should write a history of the
Separation, which I was then unwilling to attempt, thinking the time had
not come, and more recently a history of the Society has been suggested
to me by some of my friends. I feel that it would be a great undertaking,
requiring research, labor and experience, and several years time for its
accomplishment, yet upon reflection, it appears to me that some one ought
to undertake it. The doctrines and testimonies of the Society are of
great importance to the world, and I think the time will come when they
will be more highly appreciated than they have ever yet been.
"The history of the Society should be not merely a detail, of the
disciplinary proceedings, with biographical sketches of its most
prominent members, but a comprehensive statement of the rise and
spreading of its testimonies, the development of its doctrines, and the
influence they have exerted upon the world.
"I think I feel a growing interest and concern in relation to this matter.
I have for many years endeavored to hold myself in readies ness for any
service that the arrangements of Divine Providence and the promptings of
religious duty seemed to require of me. When my friend, S. S. Randall, of
New York, suggested that a new "Life of
William Penn" was needed, and urged me to
undertake it. I took it into
consideration, and found it consistent with my sense of duty; but without
his encouragement it is probable I should never have thought myself
competent for the work. He also recommended the Life of
Fox, as a subject
for my pen, which coincided with my own judgment. Both works have been
executed as a "labor of love," affording peace to
my own mind and
attended with the approbation of Friends.
"The work now proposed will be more difficult and
laborious, and I shall
not attempt it without the sympathy and encouragement of
judicious Friends
in your city.
Thy cordial friend,
Receives a minute to
attend Ohio and Indiana Yearly Meetings, and to
appoint and attend some meetings within their limits - Is taken with a
hemorrhage from the lungs in Illinois - Attends meetings in much
weakness - Reflections upon the state of the Society of Friends in the
West - Salutations from London Yearly meeting read at the Representative
Committee of Baltimore Yearly Meeting - A reply to it by him
and some others - Some account of the life and death of his son John.
Eighth Month, 21st. -
Having for some time past felt a
religious concern to visit Ohio and Indiana Yearly Meetings,
and to appoint and attend some meetings within their
limits, I obtained a minute of concurrence from our Monthly
and Quarterly Meetings, and set out alone; but am to be joined
in a few days by my daughter C. and my friend Elijah Holmes, who has
agreed to be my companion on this journey.
Eighth Month, 23d. - Last evening I arrived at
Brownsville in the stage, and was kindly received by my
friends Elisha Bennett and wife.
First-day morning I attended the usual meeting at
Westland, about seven miles from Brownsville. Arriving a
short time before the appointed hour, but little notice could
be given, and the meeting was small. The Orthodox Friends of
the Gurney party were at the same time holding a meeting in
the other end of the house with nothing but a board partition
between us. This circumstance, together with the dilapidated
condition of the building, affected my mind with a feeling of
gloom, but after sitting a considerable time, a sense of duty
impelled me to rise and commence with these words, "Except
the Lord build the house they labor in vain that build it;
except the Lord keep the city the watchman walketh but in
vain." As I proceeded there seemed to be some evidence of
life, and I trust some impression of good was made. In the
afternoon the meeting at Red Stone (near Brownsville) was
attended by the few Friends there in connection with us, and
by a considerable number of Wesleyans and others. I
thought the life and love of the gospel were felt, and I felt the
reward of peace.
Eighth Month, 26th. - At New Brighton, I mentioned to
my friend, Edward Hoopes, my concern to hold a meeting for
the citizens generally, and he procured the use of the
Methodist meeting-house, as that of Friends is too
small and not favorably situated. A large number of different
denominations attended, and soon after the meeting was
gathered into stillness I made some remarks upon the subject
of Divine worship, showing that the benefit to be derived
from such opportunities depended upon the operation of
Divine grace upon each individual, for it is not in the power of
any minister, however gifted, to confer spiritual blessings
which must be received immediately from the Head of the
church. It is therefore the duty of all who are assembled for
Divine worship to turn their attention to that ever-present
Power who alone can aid us, and as we watch for the
influences of His grace, waiting upon Him in humble
reverence, we shall be enabled to see our own states and
conditions, and being made sensible of our spiritual wants,
the prayer of faith may be offered up, which is always
acceptable in the Divine sight. After this introduction, the
subject of Christ's Spiritual Kingdom was opened to my view,
and I was enabled to show that the Rock on which it is
founded is the immediate revelation of Divine Power in the
soul - the same Holy Power which enlightened the mind of
the Apostle and enabled him to say to the Divine Master,
"Thou art the Christ the son of the living God."
The meeting, I thought, was brought under the
solemnizing influence of Divine Power, and I trust many
hearts were touched with a sense of the goodness and
mercy of God, who wills not the death of the sinner, but that
all should return, repent and live.
The next morning I took the cars and came to Columbiana,
where I attended their stated meeting on Fifth-day. In the
evening I came to Salem, Ohio, and the following day being
joined by my companion Elijah Holmes, we went with
Samuel Townsend to attend a meeting he had
appointed at New Lisbon. It was intended chiefly for persons who
were members of our Society, but have been concerned with those
who have taken the name of "Progressive Friends."
There being but few of them now in the neighborhood, the
meeting was very small. Samuel Townsend was favored as I
thought, to speak pertinently and feelingly to them, holding forth
encouragement to come back into unity with the body, by a
reliance upon that Divine Principle which we believe will guide into
all truth. I followed him with a brief exhortation, showing that all
true reformation and progress in the human family must proceed
from within; and by the axe being laid to the root of the corrupt
tree in the heart.
They seemed grateful and comforted with our labor of love, and
we parted with them in Christian feeling.
29th. - Attended the Yearly Meeting of Ministers and
Elders - a satisfactory time.
30th, First-day. - Meeting in the forenoon was large, and I
thought a favored opportunity. I made a few remarks soon after it
was gathered, intended to draw the attention of all to the only
source of spiritual aid and to the great object of Divine worship.
Samuel Townsend followed in a communication that was
instructive and practical. In the afternoon meeting, which had been
appointed at my request, I was exercised in gospel ministry, I
trust, with some degree of that holy anointing which alone can
qualify for the Lord's work.
Eighth month, 31st. - The Yearly Meeting was opened this
morning, the epistles from other Yearly Meetings read, and a
committee appointed to answer them.
In the evening, at a meeting of the Representative Committee, I
spread before them a concern that I felt for the
circulation, among our members and other inquiring minds, of the
writings of Friends for the promotion of Christian principles. It
took hold of the Committee, a general concurrence was expressed,
and another meeting appointed to consider it.
I attended the adjourned meeting, when the subject was further
considered, and a general desire expressed that libraries of suitable
books for imparting religious knowledge might be established
within the compass of every Monthly meeting of Friends. It was
concluded to recommend the subject to the favorable consideration
of the Yearly meeting.
On the last day of the Yearly meeting the recommendation of
the Representative Committee in relation to books was taken into
consideration, and, being concurred in, it was referred to the
Monthly meetings for their action, and the Representative
Committee was requested to aid them.
During the several sittings of the Yearly meeting much harmony
prevailed, the business was transacted in brotherly love, and many
living testimonies were borne to the excellency of those
Christian testimonies we are called upon to bear. Several members
had for many years stood aloof, and absented themselves from
meetings on account of the schism which took place some years
ago, when those called Progressive Friends set up separate
meetings. These Friends have not been disowned, or, at least, very
few of them, and now being invited to attend the Yearly meeting
some of them came and sat with us, much to our satisfaction, and I
trust, also, to their benefit.
Immediately after the close of the Yearly meeting we left Salem,
and I, with my daughter, came to Richmond, near which my sister
Anna and her husband reside. After spending one night with them,
I proceeded to Dublin,
eighteen miles, to attend Whitewater Quarterly meeting. It
was held to my satisfaction, and I thought it a good meeting.
The most interesting business before it was a proposition
from Fall Creek Monthly meeting to modify a rule of
discipline adopted last year by Indiana Yearly meeting
authorizing Monthly meetings to cut off from membership,
without dealing with them, those who are concerned in what
are called spiritual manifestations, or professing to hold
intercourse with the spirits of deceased persons. It is
proposed to modify this rule, so as to labor with such to
convince them of their error, and to reclaim them, as in all
other cases of offences.
On the subject of dealing with offenders, I thought it right
to make some remarks, showing that the great object of
Christian discipline was to reclaim and restore rather than to
cut off. We should treat offenders as a good surgeon treats a
diseased limb, - using every effort to restore it to health, and
not to amputate it so long as a hope of its restoration
remains. The proposition was united with by the meeting,
and sent up to the Yearly meeting on the minutes.
First-day, Ninth month, 6th. - Attended the stated
meeting at Dublin in the forenoon, and an appointed meeting
in the afternoon at Milton. In both these I spoke at
considerable length, and came away from the former well
satisfied, but in the latter I did not feel the current of Gospel
life to flow so freely, nor was I entirely satisfied with my
communication. I believe it was doctrinally correct, and
several Friends expressed their unity with it, but I thought it
had not enough of that unction from on High which alone
can render religious services effectual.
There was another minister present, who spoke
acceptably in the forenoon before I rose; but in the afternoon I
did not wait long enough for him, and rose before my mind
was fully prepared for the work. He spoke afterwards, and I
was engaged in vocal supplication, near the close of the
meeting, which, I believe, had a solemnizing effect. I trust
that the cause of Truth did not suffer much through me, and
yet I fear it was not so effectually advanced as it might have
been. May I be watchful in future, and humbly wait upon
Him who putteth forth His own sheep and goeth before them.
Ninth month, 9th. - Feeling a religious concern to hold a
meeting at Chester, near the residence of my sister, and
being informed that most of the Friends in that
neighborhood are of the class called Orthodox, I have
thought it right to invite them to attend, and to apply for the
use of their meeting house this afternoon. This application I
have made the more willingly from the consideration that
their ministers have frequently occupied our meeting house
at Goose Creek, and that I was principally instrumental last
autumn in obtaining for one of them the use of Lombard
Street house, in Baltimore, at the time of our Yearly meeting.
The use of the house was granted, and many of the
Orthodox Friends sat with us.
The subject which presented itself to my mind was the
universal brotherhood of man as expressed in Holy Writ:
"Have we not one Father, and hath not one God created us?"
As we are all the objects of His love and of His
providential care, we ought to love one another; but we
cannot fulfill this great duty until we comply with the first
commandment, by loving the Lord our God with all the heart,
mind and strength; then He will enable us to love our
neighbor as ourselves. It is the nature of the unregenerate
heart to be actuated by self-love, and to seek only its own
gratification or aggrandizement. But the soul that
comes under the Divine government, and is regenerated by the
sanctifying power of Divine grace, is actuated by the love of God,
which induces it to love all men, - even those who are its enemies.
The work of man's salvation is a work of God in the soul, for we
cannot, without Divine assistance, redeem ourselves from one
single sin or lust. And yet this great work will not be effected in us
without our co-operation; for the Apostle says,
"Work out your
own savlation with fear and trembling." Nevertheless,
he adds, "It
is God that worketh in you both to will and to do of his good
pleasure."
It was testified by George Fox that no man is justified any
further than he is sanctified; for the Apostle places sanctification
before justification; saying, "But ye are washed, but ye are
sanctified, but ye are justified in the name of the Lord Jesus and by
the spirit of our God." There both sanctification and justification are
shown to be the effect of the same Divine power operating on the
heart. The object of Christ's mission was to "bear witness to the
truth," and to reconcile man to his God; for "God was in Christ
reconciling the world unto Himself." And the Apostle Paul says,
"We beseech you, therefore, as ambassadors for Christ, be ye
reconciled to God." There can be no change in Deity - the change
must be in man; and whenever the erring soul becomes, like the
prodigal, sensible of its lost condition, and desirous to return to the
Father's house, being willing to humble itself, to ask forgiveness, and
to take the lowest place, the Father's love will be manifested, and
He will rejoice over the returning sinner, saying, "This my son that
was lost is found, and he that was dead is alive again." I thought it
was a favored opportunity; and, so far as I know, the meeting was
generally satisfactory.
Ninth month, 10th. - We had an appointed meeting at
Newport in the afternoon, in the Wesleyan meeting house. But
little notice had been given, and very few assembled. I thought for a
good while that I should have no commission to say anything, but a
little matter in relation to the spiritual law of Christ was presented,
and, in a few brief remarks, I expressed it.
11th. - We came from Richmond to Chicago. This great city,
numbering more than 100,000 inhabitants, has sprung up within a few
years, and is now the mart of trade for a wide region of fertile
country in Illinois and Iowa.
13th. - First-day morning we had an appointed meeting at the
house of our friend, Thomas Perdue, which was attended by thirty
or forty persons, mostly members of our Society, or in some way
connected with Friends. It was a satisfactory opportunity to me. In
the evening we had a meeting appointed to be held in a large hall
capable of seating several thousand persons. The audience appeared
small, and perhaps did not exceed two hundred. I thought I was
authorized to open some spiritual truths, and spoke, probably
forty-five minutes; but I fear the impression made was not very
deep.
14th. - We came to Sterling, in Illinois, and thence found a
conveyance to the house of our friend, Mark Penrose, two miles
from the town. Here I was taken with a hemorrhage from the lungs,
brought on, as I suppose, by a severe cold which I had had for a
week, and by too much exertion for the state of my respiratory
organs. It was not very copious, but the spitting of blood continued
a part of the day following, and was attended by other symptoms
that indicated the necessity of care and rest.
15th. - We attended two appointed meetings; one in the
forenoon in the mill of our friend, Joseph Wilson, the
other in the Court House at Sterling. They were to me
satisfactory, and the latter was, I thought, attended by the
over-shadowing of Divine goodness. Owing to the weak
state of my lungs, I spoke deliberately and in a voice just
sufficient to be audible to the meeting at large.
16th. - From Sterling we came to Mount Pleasant, in
Iowa, by railroad. Most of the journey was through a prairie
country, beautifully undulating and adorned with gorgeous
wild flowers. A considerable part of the land was fenced
along the road, and the corn crop was most luxuriant.
For the first time I crossed the great river Mississippi;
which I regarded with emotions of deep interest and
admiration.
18th. - We spent at Mount Pleasant, Iowa, and on the
19th. proceeded to the neighborhood of Prairie Grove
meeting, where we visited our friends who have recently
removed thither from Virginia, and have established a
Monthly meeting subordinate to Fairfax Quarter.
We met with a hearty welcome, and found them enjoying
as many of the comforts of life as can be expected in a new
country, much of which is still an uninclosed prairie.
Harmony and love prevail among them, and they have a fair
prospect to enjoy a sufficiency of the fruits of the earth from
their rich soil and beautiful country.
First-day, Ninth Month, 20th. - We attended meeting in
the forenoon at Prairie Grove, which was held in a
schoolhouse; but they expect soon to have a good meeting-house
of their own. It was well attended, and after a season
of solemn silence I was enabled to communicate some views
which I trust were received in the love of the gospel. In the
evening of the same day we had an appointed meeting in
Mount Pleasant (twelve miles from Prairie Grove), held
in a Universalist Meeting-House. I was led to deliver a
discourse on the importance of coming to a living experience
of Divine truth by attentive obedience to its operation in the
heart. For the knowledge of the only true God and of His
Son, Jesus Christ, which is life eternal, can be obtained in no
other way than by obedience to the law of the spirit of life in
Christ Jesus which makes free from the law of sin and death.
The doctrine of original sin was shown to be inconsistent
with the Scriptures of truth, and the salvation of the soul
was declared to be the work of Divine Power when co-operated
with by those who accept the offers of redeeming love, and serve the
Lord without reserve.
It was a large meeting, and I thought a solemnizing
influence was felt to prevail.
On Second-day morning I left Mount Pleasant and parted
with my companion, E. Holmes, who was going to visit his
brother in the interior of Iowa. On coming to Peoria with a
view to descend the river Illinois, and then to proceed to a
Friends' settlement near Vermont, Fulton County, Ill., I
found a boat, the captain of which said he would start next
morning at 10 A. M. I concluded to go in the cars to Henry to
visit some relatives and return next morning in time for the
boat. While waiting for the cars, having nothing to do and
being among strangers, I rode out to the Agricultural State
Fair in the suburbs of the town; but I found no satisfaction
in the exhibition; my mind was oppressed with a feeling of
gloom, and I became fully convinced that it was not the
place for me while engaged on a religious visit. After
visiting my friends at Henry, I returned to Peoria and went
to the steamboat at the appointed hour, but the captain said
he should not go till the next day, and on further inquiry I
was informed
that he had no intention of going for several days; but had
made arrangements to stay during the fair. This was a
disappointment, and led me to reflect seriously whether I
should wait for another conveyance or proceed homeward. I
concluded to wait, and during the interval was accosted in
the street by a stranger who proved to be a Friend named
James Ivins. He invited me to his house where I found
others who were members of our Society. Being thus
detained, I came to the conclusion that it would be right to
hold a meeting in Peoria that evening, and a house being
procured and notice spread, a small company assembled. It
was not so satisfactory as I could have wished, but I trust no
harm was done, and if I erred in any particular it was not
intentionally.
23d. - To-day I have been travelling towards the
settlement of Friends in Fulton Co. My mind has been more
than usually depressed. May the Author of all good
enlighten me to see clearly His will and enable me to do it
faithfully.
24th. - Attended a meeting at Friends' meeting-house
near Ipava. The Friends in this vicinity are sufficiently
numerous to keep up a meeting, but many have become
lukewarm, some are deluded with Spiritualism, so-called, and
the discipline for several years past has been neglected or
contemned, until the meeting has dwindled away, and is now
held only on the First-day of the week. The house was
tolerably well filled, and my mind was impressed with a sense
of the condition of some present who were neglecting the
highest interests of the soul and rebelling against their
convictions of duty by devoting themselves exclusively to
temporal things. I was led to make a sharp expostulation
with these, and to set forth the necessity of turning to the
Lord with the whole heart while the day of
His merciful visitations is extended, lest the heart become
callous and the eye of the mind blinded by long continued
disobedience.
Near the close of the meeting I felt a concern for those
members of the Society who were present, and from a sense
of duty exhorted them to keep to the faith and the doctrines
held by our worthy predecessors, avoiding all those
seductive influences which would lead them astray. I also
recommended the reading of the Scriptures and an
adherence to the rules of our excellent discipline. It was to
me a satisfactory meeting, and I trust that a good impression
was made on the minds of many.
Indiana Yearly Meeting being near at hand, I was under
the necessity, in order to attend it, to travel night and day in
the cars, and reached Richmond just in time; but the fatigue
of the journey, the loss of rest and the weak state of my
lungs rendered me incapable of entering fully into the
exercises of the meeting of Ministers and Elders, which I
attended in much weakness.
In the public meeting on First-day several living
testimonies were borne to the sufficiency of that Divine
Power which is always present with us, and ready to save
those who obey it. I had a share in these exercises, and
notwithstanding my bodily infirmity, was enabled to bear
witness to the truth.
On Second-day the Yearly Meeting was opened and the
epistles from other Yearly Meetings read.
The most interesting business which came before us was
a proposition from White Water Quarterly Meeting, to
modify a rule of discipline adopted last year, in relation to
those of our members who are concerned in Spiritualism,
so-called. The proposed modification was intended to place
such members on the same ground as other offenders,
so far as to have them admonished and efforts made to
reclaim them before they are disowned. Two ministers who
are very prominent in the Yearly Meeting, opposed the
modification, and contended strenuously that there was
nothing in the rule adopted last year to prevent such persons
being dealt with as other offenders. I made some remarks on
Christian discipline, showing that the first object to be
sought in all cases was to reclaim and restore the offender,
and quoted the language of George Fox, where
he says, Let no testimony by way of condemnation be given
forth against any man or woman, whatever crime they
commit, before admonition and until such times as they have
had gospel order according to Christ's doctrines.
I concluded by asking that the rule of discipline adopted
last year might be read. It was accordingly read, when it
appeared clear to most Friends to contain the objectionable
feature complained of, and a minute was made modifying or
explaining it, so as to allow Monthly Meetings to deal with
such persons as with other offenders. At a subsequent
sitting a proposition was sent in from Women's Meeting
expressing the same sentiment, more explicitly which was
concurred in and directed to be inserted in the Book of
Discipline.
The Yearly Meeting concluded on Fifth-day, having had
but one session on each of the three days, and a public
meeting for worship on Fourth-day. It was considered very
satisfactory, and I trust that the cause of Truth has been
advanced.
After the close of the Yearly Meeting I met with a minister
of the Orthodox branch, which is now sitting at Richmond.
After some very friendly conversation with him and another
of their members living in Richmond, I
informed them that I had felt a concern to sit with some of
their members, and had had one meeting among them to my
own satisfaction. I also stated that I felt a drawing to have
another meeting with them if way was open for it. They
expressed much doubt whether such a meeting would be
agreeable to their leading members; but one of them
undertook to mention the subject and ascertain. He
afterwards informed me that it was not approved, but the
sentiment was expressed among them that we should come
to them and not they to us.
On Sixth-day evening, at seven o'clock, I had an appointed
meeting in Friends' Meeting House at Richmond, but the
weather being unfavorable the house was not quite full. I
was enabled to express some views which were presented to
my mind; but I thought the life and power of the Gospel were
not so fully manifested as at some other times. I came away
from the meeting not dissatisfied, but humbled under a
feeling of my own weakness and insufficiency.
On the First-day following, we attended meeting at
Cincinnati, and notice having been given, the house was
filled with an attentive audience, most of whom were not
members of our religious Society. After a season of waiting
upon the Lord, during which my secret petitions were put up
for His blessing and guidance, I felt the stream of Divine life
to arise, and was enabled, I trust, to minister in the ability
that God giveth. It was a precious and solemn meeting, in
which the tendering and baptizing influence of Divine love
was felt to abound, and I could thankfully ascribe to the
Author of All Good the praise and the glory of His own work.
From Richmond to Cincinnati we were accompanied by
my dear sister, Anna Lupton, who resides near Richmond.
The time I have spent with her and other near relatives
during this journey will long be remembered with satisfaction.
From Cincinnati we came to Waynesville, Warren County,
Ohio, where I have a number of relatives residing. We spent about
a day and a half in social visits among them, and left in time to
attend the usual mid-week meeting at Green Plain.
The subject of appointing a meeting for Divine worship at
Waynesville had been revolved in my mind some days before our
arrival there, but I could find no authority to do it, and was so
strongly drawn homeward that I did not feel bound to wait for
their usual meeting day.
After attending the meeting at Green Plain, we came
immediately home, where we arrived the 8th of the Tenth month,
having been absent fifty days, during which I travelled about 2,700
miles, and attended forty-one meetings, including the several
sittings of the Yearly Meetings of Ohio and Indiana.
Throughout the journey I have thankfully to acknowledge the
protecting care and sustaining aid of my Heavenly Father, who, I
believe, called me to labor in His vineyard, and, if any good has
been done, to Him alone be the praise.
After returning from my Western journey, I resumed my duties
as Principal of the boarding-school at Springdale, and in the latter
part of the Tenth month attended our Yearly Meeting in Baltimore.
It was a season of Divine favor.
At our meeting for Sufferings, a printed document from London
Yearly Meeting, entitled "A Salutation in the Love of Christ to All
Who Bear the Name of Friends," was introduced and read.
My friend, B. Hallowell, united with me in thinking that this
furnished a favorable opening for us to address a friendly reply to
the Meeting for Sufferings of London. Several other Friends agreed
with us in sentiment, and a few persons were named to bring to
our next meeting an essay for that purpose. We accordingly
presented a paper drafted by B. Hallowell, which was very
satisfactory to the meeting; but several Friends objected to any
communication being sent, inasmuch as the London "Salutation"
was not addressed to us as a body, but as individuals They were
willing that any of us who felt the concern should address an
answer to the Friends in London on our individual responsibility;
but they would not consent for the meeting to take any action
upon it.
We found it best to withdraw the paper, as it could not be sent
forward in unity; and a few of us concluded to sign and forward it
in our individual capacity.
1858, Third month, 22nd. - It is this day two weeks since we
experienced the greatest affliction that has yet attended us. My
eldest son, John, has been removed by death, and I now feel a void
that, it seems to me, never can be filled.
From his early youth he has been the comfort and joy of his
parents. Always dutiful and affectionate; industrious in his habits,
diligent in his studies, conscientious and exemplary in his conduct,
attentive to his religious duties, and, I believe, a sincere seeker of
Heavenly truth. He read the Scriptures frequently, and was a
regular attender of our religious meetings. He was in the
thirty-second year of his age, and had been for more than ten years past
my intimate and sympathizing companion. His understanding was
naturally vigorous, and, being enriched by study and reflection, he
manifested a maturity of intellect beyond his years.
Some time during the year 1855 he took a severe cold, which
settled on his lungs, and a distressing cough ensued, resulting in
severe hemorrhages. As soon as he recovered from them
sufficiently to travel, his mother and I went with him to the Red
Sulphur Springs, a distance of three hundred and fifty miles. The
journey and the healing qualities of the water produced a
remarkable effect, and he returned greatly improved in health. For
some months we had reason to hope that his health would
ultimately be restored, but in the autumn of 1857 he took another
cold, which was followed by chills, and we felt much apprehension
that his lungs were diseased beyond recovery. My daily visits at
his house are treasured in my memory as seasons of precious
enjoyment; but how often on leaving that abode of peace and love
has my heart sunk within me at the thought that the time was
probably near at hand when we must resign him who was the
object of our fond solicitude and increasing love.
On the 7th of the Third month he was taken much
worse, and
when our physician arrived he told me that John could last but a
little while unless he got relief. Upon the dear sufferer being asked
if he felt the Divine power to be near him, as he was passing
through the valley of the shadow of death, he answered:
"Oh, yes,
yes! He is merciful."
At his bedside I offered up a prayer to the Father of Mercies,
whose holy power was present to sustain the parting soul. His
dear wife, who sat nearest to him, heard him in prayer, and,
bending her ear towards him, she distinguished the words, "My
Saviour, take me to Thyself. Be merciful, and hear my prayer."
These were the last words that were understood. He closed his
eyelids with his own hand, then dropped his hand upon his
breast, and ceased to breathe.
I have no doubt his purified spirit has gone to Heavenly rest,
and now is in the company of the "Spirits of just men made
perfect," where they "join in adoration and praise to the Lord God
and to the Lamb."
We feel that we ought to be thankful to the Author of All Good
for the gift of such a son so uniformly good from his infancy, - so
beloved of all who knew him. It is, however, a trying dispensation,
which nothing short of Divine aid can enable us to support with
becoming resignation.
Eighth month, 28th, 1858. - Since our great bereavement, in the
death of our dear son, I have felt less ability than usual for
attending to temporal business, and yet I feel assured that it is
best to make an effort to perform all my duties.
In the early part of this month I performed, with the
approbation of our Monthly Meeting, a religious visit to the
meetings composing Hopewell Monthly Meeting, and appointed
meetings in various places. In this service I was accompanied by
our friend, Rebecca Price, and my daughter Cornelia.
We attended twelve meetings, all of which were
satisfactory, and some of them were seasons of peculiar favor, in
which we were enabled, through Divine aid, to experience and
declare to others the baptizing power of Heavenly Truth.
In looking back upon this little journey, I feel peace of mind, and
remember with much satisfaction many precious seasons of Divine
favor.
May I always bear in mind the unmerited blessings I have
enjoyed, and may I stand resigned to every dispensation of Divine
Providence, remembering that He who gave has a right to take
away, and to dispose of me according to His holy will.
Visit to Warrington and
other Meetings belonging to that Quarter -
Attends Philadelphia and New York Yearly Meetings, and some
Meetings composing them - Journey to Eastern Shore of Maryland.
1859, First month, 1st.
- Another year has passed away, -
a year that has been rendered memorable to me by
affliction and bereavement; but through the condescending
mercy of my Heavenly Father I have been sustained, and,
at many times, comforted with His holy presence and
life-giving power.
Oh! thou gracious and ever present Saviour! Be pleased
still to be with me through life, enabling me, more and more, to
devote myself to Thy service, and when it shall please Thee to
call me hence, may I, through Thy grace, be prepared for the
change, and strengthened through Thy power to pass through
the Valley of the Shadow of Death, fearing no evil, and
confiding in Thy mercy. Thou seest all my thoughts, Thou
knowest all my motives; be pleased, through the operation of
Thy holy spirit, to cleanse my heart from all evil; that my
affections may be set on Heavenly things, and my life devoted
wholly to Thee and to Thy cause of righteousness and Truth.
Having for some time past felt a religious concern to
attend Warrington Monthly Meeting in York County, Pa.,
I opened the prospect in our Monthly Meeting, and
received a minute of concurrence, dated Seventh month,
1859. The same day, being accompanied by my friend,
Jesse Hoge, who has lately appeared in the Gospel ministry,
we set out on our journey, and proceeded to Waterford. The
next evening we reached Pipe Creek, where our friend,
William Shepherd, agreed to accompany us.
On Seventh-day evening we reached the neighborhood of
Warrington, and, notice being spread, there was on First-day
morning a considerable number of Friends and others
assembled at the Meeting House. I was enabled, through
Divine aid, as I trust, to open to them some important truths
relating to the soul's salvation, and the Lord's power was felt
to be near us, by which our hearts were bowed in reverence
before Him.
In the afternoon of the same day we attended an
appointed meeting at Newberry, about ten miles distant, and
were favored with a solemn and instructive season of Divine
worship. The meetings of Friends in these two places had for
several years been declining. Some of the members had
become disaffected towards the Society, and all were
discouraged or lukewarm; so that very few had been
attending any of their meetings, and no meetings for
discipline had been held among them for eleven months.
We immediately began a series of family visits to Friends
of Newberry and Warrington meetings; and in the course of
four days sat with nearly all of them in their own houses -
being about twenty-two families. The country being hilly,
the roads rough, and the families scattered at a considerable
distance from each other, the service was laborious. But we
were favored with the Divine Master's presence, and,
through His grace, counsel and encouragement were administered
suited to their conditions.
On Fifth-day we attended the Monthly Meeting at
Warrington, which had been discontinued since the Eighth
month last year. In the meeting for worship the baptizing power of
Divine truth was experienced to be with us, and many hearts were
greatly tendered under its influence. In the meeting for discipline
there were about a dozen of each sex present, to whom suitable
counsel was given in relation to the importance of attending to their
religious duties in preference to all temporal concerns.
It was shown, however, that our temporal business and our
religious duties do not conflict with each other; for there is a time
for all things; and if we seek first the kingdom of God and his
righteousness, all things needful will be added. And moreover, we
have the assurance that godliness is profitable for all things, having
the promise of the life that now is and that which is to come.
The members being called upon to express their sentiments in
regard to keeping up their meetings, nearly all of them rose in
succession, expressing a desire for their continuance, and a
willingness to make a renewed effort to maintain them.
The result of our labors among them was encouraging and
satisfactory. If any good has been done, to Him be the praise
whose Divine word sustained our feeble efforts.
On Sixth-day, in the forenoon, we had an appointed meeting at
Huntingdon, and in the afternoon, after riding twelve miles,
attended one at Monallen Meeting House These were both favored
and satisfactory meetings, being accompanied with the solemnizing
influence of Divine love and life.
On Seventh-day, we came about forty miles to Pipe Creek,
where we attended meeting on First-day in the forenoon, and in the
afternoon we rode sixteen miles to an appointed meeting at Bush
Creek Meeting House, near Newmarket. These meetings were
large, there being many
present of other religious persuasions, and the Lord of life and
glory was pleased to manifest His presence by the breaking of
bread. The doctrines preached were chiefly of a practical nature,
showing that Christianity is the manifestation of Divine life in the
souls of men, to purify and redeem them from all iniquity, and to
introduce them into the glorious liberty of the children of God.
On Second-day, the 25th of Seventh month, we returned to our
homes with thankful hearts and the reward of peace. My
companion, Jesse Hoge, during this journey was a truly
sympathizing friend, and his mouth was opened a few times in
Gospel ministry to my great satisfaction.
1860, Fifth month, 3rd. - Having obtained a minute of unity from
our Monthly Meeting to attend the Yearly Meetings of
Philadelphia and New York, and to attend and appoint meetings on
the way, going and returning, I set out, accompanied by my friend
Jesse Hoge as companion.
Fifth month, 6th. - At Deer Creek, in Harford County,
Maryland, we attended their meeting on First-day morning, and
had an appointed meeting in the afternoon at Broad Creek Meeting
House.
They were satisfactory and comfortable meetings. At the house of
my brother-in-law, Joseph H. Jewett, we found a very pleasant
home, and the conversation of my dear sister Tacy was cheering
and encouraging.
In Philadelphia we staid at the house of my kind cousin John
Saunders, where I always make my home when in that city.
7th. - Attended Philadelphia Quarterly Meeting of ministers
and elders.
8th. - The Quarterly Meeting was satisfactory. During the
season of public Divine worship we were favored to draw nigh to
the Fountain of Life, and to partake of the
healing waters. I was engaged in ministry, briefly, but I believe to
the satisfaction of my friends.
9th and 10th. - Attended Abington Quarterly Meeting which
was a season of Divine favor.
Fifth month, 12th. - The Yearly Meeting of ministers and
elders was satisfactory, my lot being mostly that of a silent
watchman.
13th. - On First-day morning we attended the meeting for
worship on Race Street. It was a very large congregation, and I
found it my duty to declare the riches of Divine love as manifested
in the coming of Christ in the flesh and in the spirit. Referring to his
reading in the synagogue the prophecy of Isaiah concerning himself,
as being anointed by the spirit of the Lord to preach the Gospel to
the poor, to heal the broken-hearted, to preach deliverance to the
captives, and the "opening of the prison doors to them that are
bound," I pointed out the effect of his mission to restore the lost, to
comfort the afflicted, and to reform the world. Not only was his
power manifested during the days of his personal ministry, but also
after His resurrection, through the ministry of his Apostles; for he
ascended up on high, led captivity captive, and gave gifts to man.
Peter, when speaking by Divine inspiration on the Day of
Pentecost, refers to the mediation of Christ, saying,
"He being by the right hand of God exalted hath shed forth this
which we now see and hear." He who had been with them in the
flesh had then come in the spirit, and he promised to be with them
to the end of the world. We believe in his spiritual appearance as a
life-giving power that redeems the obedient soul, and to this we call
the attention of the people as to "a rock disallowed indeed of men,
but chosen of God, and precious."
In the evening we attended the meeting at Green Street, which
was satisfactory. It was my lot to be silent, except in supplication
at the close, and I thought the Lord's presence was felt among us.
On Second-day, the 13th, the Yearly Meeting was opened, and
continued its sittings until Sixth-day. There was a large attendance
of Friends, and much interest manifested by the younger part of
the Society, which was encouraging. There appears to me to be
much vitality in Philadelphia Yearly Meeting, and a freedom of
expression that I have not seen so fully manifested elsewhere.
There is, however, on the part of some active spirits a want of
proper qualification to take part in its proceedings, which renders
their communications burdensome to the living members of the
body.
Even some who stand as accredited ministers are so
unwatchful or unskilful that they sometimes mar the work they
desire to promote by unseasonable or unwarranted
communications. I endeavored to show the propriety of keeping to
the point, directing our attention to the subject under
consideration, and expressing our concern as concisely and clearly
as possible. In these solemn meetings we should wait for
wisdom from above, watch over our own spirits, and seek only to
promote the good of the body and the glory of God.
On First-day, the 20th of Fifth month (my companion having
gone home), I attended the meeting at Gwynedd in the morning to
satisfaction.
In the afternoon I had an appointed meeting at Plymouth, which
was rather laborious, there being, as I thought, a want of spiritual
life. My friend, Joel Lare, a lively and excellent minister, residing
there, followed me in a brief communication.
At night I had an appointed meeting at Norristown, which was
largely attended by persons not in membership with us. It proved
to be an open and satisfactory meeting, in which, I trust, the Word
of life was felt as a quickening spirit in our midst. The chief subject
of my communication was in answer to the question, "What is
Quakerism?" showing that the principles professed by Friends are
the same as primitive Christianity, and that the religion of Christ is a
life-giving power revealed in the soul to redeem us from all evil, and
introduce us into the glorious liberty of the children of God.
21st. - Returned to the city of Philadelphia.
22nd. - Went to Byberry, and staid at the house of Nathaniel
Richardson, accompanied by my friend Daniel Walker, who
purposes going with me to New York.
23rd. - Accompanied by N. Richardson and D. Walker, I
attended meeting at Falsington, where I was engaged in Gospel
ministry. Andrew Dorland, of New York, was also present, and
spoke to edification. Our ancient friend, Samuel Comfort, was
present, and appeared in a lively testimony. It was a solemn and
satisfactory meeting. We spent part of the afternoon at Samuel
Comfort's, and enjoyed his instructive conversation.
In the afternoon we went to Bristol, where an evening meeting
was appointed for me. It was a season of Divine favor, in which, I
trust, the Gospel was preached to the edification and comfort of
many.
25th. - Attended a meeting at Byberry at the usual hour, and in
the evening an appointed meeting at Trenton. Through Divine aid I
was enabled to address the people on the doctrines of life and
salvation by Christ, showing that as in the time of his personal
advent, he healed the diseases of the body and raised the dead to
life, so in his
inward and spiritual manifestation now, as the life and power of
God, he heals the maladies of the soul, cleanses from the leprosy of
sin, and raises from spiritual death to a life of holiness.
The meetings were both favored with the evidence of Divine
life.
Fifth month, 26th. - Arrived in New York, and found a
pleasant home at the house of our friend Josiah Macy.
27th. - Attended Yearly Meeting of ministers end elders.
28th. - On First-day morning attended meeting for worship at
Twenty-seventh Street. It was a large and interesting meeting. I was
enabled to speak, with a satisfactory evidence of the holy
anointing, on the doctrines of life and salvation, showing what it is
that constitutes the Christian, which was illustrated by reference
to the life of the Apostle Peter. After he had been called to preach
the doctrine of repentance, and had, through Divine revelation,
acknowledged Jesus to be the Christ, the son of the living God, he
was, through unwatchfulness, induced to deny his Master, and he
took up the sword, and cut off the ear of the high priest's servant,
being at that time not fully acquainted with the spiritual nature of
Christ's kingdom. But after he was, on the Day of Pentecost,
baptized with the holy spirit, he became a new man in Christ,
being made willing to suffer for the truth, and endued with power
from on high which enabled him to follow in the footsteps of his
Divine Master. Rebecca Price followed in a lively exhortation, and
our friend, John Hunt, preached the Gospel with authority.
In the afternoon I attended meeting at Brooklyn, where I was
engaged in Gospel ministry to my own peace of mind, believing
that our holy Helper was with us.
Fifth-day, Fifth month, 31st, 1860. The Yearly meeting
took into consideration the propriety of furnishing better
accommodations for its annual sittings, and a committee was
appointed to consider the subject and report in the
afternoon. When this matter was thus disposed of, I opened
to the meeting some views that had impressed my mind in
relation to the education of youth. Seeing that a very large
proportion of our members are such by birth right it is
obvious that the prosperity of the body is greatly dependent
upon the guarded religious education of Friends' children,
and not only parents, but the Society itself has a responsible
duty to perform towards them. Believing as we do that all the
gifts of our beneficent Creator are intended to be improved, it
appears evident that intellectual faculties should be
developed and invigorated by a suitable education; but more
especially should the moral and spiritual condition of the
young be carefully attended to, by parents and by Friends,
whose religious experience has qualified them to instruct
others. In this great city there are many youths and young
men who have come from the country to obtain business,
being separated from their relatives and exposed to many
temptations, they need the care and sympathy of their elder
brethren, who might confer upon them a lasting benefit by
timely notice and kind attentions. I alluded to the example of
Peter Bedford of London who made it his especial care to
invite such young men frequently to his house, and by
kindly intercourse with them encouraged them to pursue the
path of duty. Addressing the young men present I
endeavored to set before them the duty of devoting their
hearts, early in life, to the service of God, as the only means
of fulfilling the great end of their being; securing their own
well being here and preparing them for eternal happiness
hereafter. I felt that I was in this communication, assisted by
Divine favor
and the meeting appeared to be brought into a state of
precious solemnity.
Several Friends followed in confirmation of these views,
and some of the younger members not much accustomed to
speaking in meeting, expressed their deep sense of the
importance of a guarded, religious education, which they
thought the Yearly Meeting could promote by the establishment
of a school or schools for the instruction of youth in
membership with us. The subject was left for the further
consideration of the meeting, with the understanding, that it
might be revived at another sitting. In the afternoon the
committee appointed to consider the subject of better
accomodation for the Yearly Meeting, made a report
recommending the building of a new meeting house in the
city, which was united with by the meeting.
A deputation from the Women's Meeting informed us that
they had the subject of education before them, and having
appointed a committee to consider it they requested the
co-operation of men Friends. The Men's Meeting being
prepared by the consideration of the same subject in the
previous sitting entered into the concern, and appointed a
committee to unite with that of the Women's Meeting.
An evening meeting for worship having been appointed
for Rebecca Price and myself at Jersey City, we left the
Yearly Meeting a short time before its adjournment, and
crossed the Hudson to attend it. It was held in the Lyceum
Hall and proved to be a satisfactory opportunity.
On Sixth-day evening (Sixth month 1st,) accompanied by
my friend Daniel Walker, I went to Chatham, Columbia
County, New York.
At the house of our friend John Coffin, I found a warm
welcome, and spent two days in the neighborhood very
pleasantly. On First-day we attended Friends' meeting at
Chatham, and at night had an appointed meeting in a
Methodist meeting house at East Chatham. I thought they
were seasons of Divine favor and deep solemnity, and to
Him who alone can help us I desire to ascribe the praise.
1860, Eighth month, 24th. - Having obtained from our
Monthly Meeting a Minute of concurrence with my prospect
to pay a religious visit to Friends of the Southern and
Baltimore Quarterly Meetings and to appoint some meetings
within their limits, I took leave of my family and proceeded to
Baltimore. In that city I called on my esteemed friend John
Needles, who, I found, had a concern to attend the Southern
Quarterly Meeting, and I gladly accepted his company.
On Seventh-day, the 25th, we took passage in a steamboat
and crossed the bay to the Eastern Shore. On our way we
touched at West River, and John Needles pointed out to me
the site where Friends' Meeting House formerly stood, but it
has long since gone to decay and none of our Society are
now found in this neighborhood, where the Yearly Meeting
was held in early times.
It is said that the slave ships were in those days anchored
in the harbor at West River, and Friends, after attending
Yearly Meeting, would sometimes go on board to select
slaves for their plantations. How thankful we should feel that
our ancestors were, through Divine grace, afterwards
enabled to see the iniquity of that practice, and to relinquish
it at a time when almost all others were involved in it, and
apparently unconscious of its enormous wickedness. If
individuals and communities would watch for the discoveries
of Divine light and follow the guidance of the Good
Shepherd, He would lead them out of all evil and preserve
them in the paths of purity and peace. On reaching Miles
River bridge we landed at a place not far
distant from Betty's Cove, where the first Friends' Meeting
house in this vicinity; was located the distance from Betty's
Cove to Third Haven Creek (formerly called Trade Haven) is
very short, probably not exceeding a mile or two. The great
meeting attended by George Fox, John Burnyeat and other
ministering Friends in 1672, must have been held at Betty's
Cove, or in a temporary building, as the meeting house at
Third Haven was not built until about ten years afterwards,
but meetings were sometimes held at John Edmundson's
house, on the farm from which the meeting house lot at Third
Haven was taken in 1682.
Third-day, Eighth month, 26th. - We attended Third
Haven meeting, which was small. It was however
comfortable, in which my companion spoke acceptably, and I
was engaged in a brief communication.
On Second-day I found interesting employment in
examining the old Records of the Monthly and Quarterly
Meetings, commencing in the year 1676. Friends in those early
times, though zealous for the cause of Truth, had their
difficulties and short-comings as well as we of this
generation. The general standard of morality was lower then
than it is now in the community at large, and Friends
being extremely particular, and perhaps rigid, in dealing with
offenders, their records show many delinquencies.
On Third-day we attended the meeting of Ministers and
Elders.
On Fourth-day, the 29th of Eighth month, the Southern
Quarterly meeting was held. It appeared to me small, but I
thought some of the ministers in attendance were favored
with Divine life; for myself, I found but little ability to speak
of the things of God.
In the evening I had an appointed meeting in Easton,
which was attended by many not in membership with us.
I was favored with ability to declare the truths of the
everlasting Gospel, showing the spirituality of the Christian
dispensation, and the necessity of being washed in the laver
of regeneration. Our friend Samuel Townsend, of Baltimore,
followed in a lively communication, and the meeting was
concluded with vocal supplication.
On Fifth-day, the 30th, a youth's meeting was held, as
usual, at the meeting house. The service fell chiefly on me,
and the subject that was opened to my mind and declared to
the people, related to the call, qualification and
compensation of ministers of the Gospel. It was shown that
the call to this solemn service and the qualification for it
must come from God, who prepares the vessels for His use
by the washing of regeneration and renewing of the Holy
spirit; and makes impressions upon the minds of his
ministers by which they are led, from a sense of duty) to
speak of those things which "their eyes have seen and their
hands have handled of the word of life." As the call and
qualification are spiritual, so also is the compensation; for he
who hands forth to others the bread which Christ hath
blessed, partakes of the fragments that are left and is
abundantly rewarded by the Head of the church without
looking to man for reward.
The laborer is worthy of his hire, but the gospel minister
being employed by the Divine Master, looks to Him and not
to man for his hire, which is peace of mind and assurance of
Divine favor.
The meeting was solemn, and it was thought to be a
season of Divine visitation.
Sixth-day, the 31st of Eighth month. - We crossed the
river Choptank into Caroline County, and attended an
appointed meeting at Snow Hill Meeting House, near the
town of Preston.
It was a full meeting, being attended by many of the
Methodists, who sat in a solid and attentive manner while I
was engaged in declaring the doctrine of salvation through
Christ, as an inward and spiritual deliverer from the bondage
of corruption.
Seventh-day, the 1st of Ninth month. - We attended an
appointed meeting at Pine Grove. There are but few Friends
belonging to this meeting, but many Methodists attended,
and among them were two of their ministers.
My companion was first called into service, and delivered
a lively testimony showing the necessity of attending to
small things when required of us as a religious duty, which
he illustrated by reference to the command to Naaman to
wash seven times in Jordan for the cleansing of his leprosy,
which he at first thought was too small a thing to effect so
great a cure.
I was then led to declare the goodness and power of God
in the redemption of man from the dominion of sin, referring
to the words of the Divine Master: "The works that I do
shall ye do also, and greater works than these, because I go
to my Father." He, indeed, through the power of God
dwelling in him, cast out demons, healed diseases and raised
the dead; but these great works being performed on the
bodies of men were temporary in their character, whereas the
works wrought by the same Divine power upon the soul, -
healing its diseases and raising it from death to
life, - are permanent, and if we continue faithful, will
endure forever.
It was a precious meeting, and concluded in fervent
prayer and thanksgiving to the Author of all good.
First-day, Ninth month, 2nd. - We attended Centre
Meeting in the forenoon. It is usually very small, but notice
being given, the house was full. Several of the
young men behaved rudely, and there seemed to be an
insensibility in the audience which was hard to overcome. We
both labored in the ability given us, and had some pretty
close doctrine to declare among them, but we fear it had but
little effect on most of the company. In the afternoon we
attended an appointed meeting at Denton, in the Court
House. It was a large, attentive audience, and we thought the
power of Divine truth was felt to prevail among us. Our friend
Samuel Townsend being there, had a lively communication to
deliver, and I was led to set forth the sufficiency of Divine
grace to save the soul, showing the meaning of the Apostolic
declaration: "The letter killeth, but the Spirit giveth life." The
Scriptures, though the best letter that ever was written, are
not of themselves sufficient to guide us in the way of
holiness, for the rebellious Jews had the Scriptures and
searched them, but they would not come to Christ that they
might have life.
Second-day, the 3rd of Ninth month. - We had an
appointed meeting at night in Friends' Meeting House, at
Camden, Delaware. It was well attended and proved to be a
season of Divine favor. I have seldom felt a deeper solemnity
than that which prevailed over the audience during the
communications we felt called upon to make, and at the close
the wing of Divine goodness seemed to spread over the assembly.
Third-day, the 4th. - In the forenoon we attended a
meeting at Little Creek. It was small and composed chiefly of
the few Friends who reside in the neighborhood, but it was
satisfactory.
At night we had an appointed meeting in Friends'
Meeting House at Smyrna. Only one family of Friends
resides in the place, and there had not been a Friends' meeting
held there for two years. The stated meeting formerly
held at this place has been discontinued for many years. Our
meeting was not large, but ability was afforded to open
many important doctrines, and especially that of the true
foundation - the Rock of Ages - on which the church of
Christ is founded.
It is the same spiritual rock, as Paul testifies, that the
Israelites drank of in the wilderness, being "Christ," - the
manifestation of Divine life and power.
Fourth-day. - We had an appointed meeting in the
morning at Odessa. There are but few Friends here, and the
meeting was very small but satisfactory. In the evening we
had an appointed meeting at Millington, in Friends' Meeting
House, that has been for many years shut up, there being no
Friends in the town.
It was a crowded meeting, many of the audience being
young people to whom the word of life was preached with
freedom, and, I thought, with acceptance.
Fifth-day, the 6th of Ninth month. - We attended Cecil
Meeting, in Kent County, Maryland. The number in
attendance was small, there being but few Friends here, and
other people not disposed to attend in the day time except
on First-day. After the meeting for worship, a meeting for
discipline was held, in which the men and women sat
together and transacted their business jointly. This method
has been adopted on account of the fewness of their
numbers.
We returned to Baltimore and proceeded to Gunpowder,
where Baltimore Quarterly Meeting was held.
It was large and generally satisfactory, my lot being to
labor in word and doctrine, which resulted to the peace
of my own mind and appeared to meet the approbation of Friends.
Although my prospect of religious service within the limits of
Baltimore Quarterly Meeting was not fully accomplished, I felt at
liberty to return home, with the intention to resume the work at a
future time, if required.
Goes to Philadelphia to
attend to the publication of History of
Friends - Civil war begins - County occupied with Southern
troops - Battle of Ball's Bluff - Goes through the lines to attend
Baltimore Yearly Meeting - Is arrested when he returns -
Interview with General Evans - After four days' detention is
released - Occupation of Waterford Meeting House by Southern
troops - Attends Quarterly Meeting at Sandy Spring and other
meetings - Tribute to Miriam Gover - Goes with a committee
to visit some of the subordinate meetings of Baltimore Yearly
Meeting - Death of a sister - Visit to Philadelphia and New
York Yearly Meetings - Passage from Extracts of Baltimore
Yearly Meeting - Engaged in writing third and fourth volumes of
History of Friends.
In the spring of the
year 1861 I went to Philadelphia to
superintend the stereotyping and printing of the second volume of
my History of Friends. The public mind was then greatly excited
by the measures adopted in the Southern States to effect a
secession from the Federal government. On my way homeward,
while stopping at Alexandria, I heard of the attack on Fort Sumpter,
and soon after the news came that its small garrison had been
compelled to surrender.
The whole country was
agitated to a degree that I had never
before witnessed, and it was evident that a dreadful civil war was
imminent.
The place of my residence being on the border, within twelve
miles of the Potomac, which was expected to be the line between
the contending parties, I felt great apprehensions that our county
would be the scene of sanguinary strife, and that desolation and
distress would be our portion.
A large proportion of the citizens of our county, and, indeed, a
majority of the voters in the State of Virginia, had been opposed to
secession, but the leading conspirators, by their false statements,
their artful appeals to State pride, and their violent measures of
hostility against the Federal authorities, precipitated the people
into a rebellion against the best government that any nation had
ever enjoyed. The Society of Friends as a body remained true and
loyal to the Federal Union; but a few families within the compass
of our Quarterly Meeting allowed their sympathies with the
Southern people to lead them astray.
Our county was soon occupied by Southern troops, and those
of our citizens who adhered to the Union cause were placed
under a strict surveillance, that required, on our part, great
circumspection in our conversation and movements.
Freedom of speech in regard to the question of slavery had long
been restricted; now it was still more dangerous to avow
opposition to that oppressive system which was the cause and
main spring of the rebellion.
The members of our religious Society were generally favored to
maintain an unshaken trust in the Author of all good, and most of
the heads of families among us remained quietly at our homes, but
many of our young men, who were liable to be forced into the
Southern army, sought safety in the free states.
At the first battle of Bull Run many citizens of our
county were engaged in the Confederate ranks, some as
volunteers, and others as militia forced into the service.
Some were killed, some mutilated, and among our immediate
neighbors the voice of mourning was heard.
When the battle of Ball's Bluff was fought, the excitement
in our neighborhood was intense, for it was only about ten
miles distant; the roar of the cannon and even the rattle of
the musketry could be heard, and some of the killed were our
neighbors. The Confederate pickets were then for a few days
withdrawn from the line of the Potomac, and a way left open
for egress from our State. I was then under an appointment
from our Quarterly Meeting to attend the Yearly Meeting in
Baltimore, and the time being at hand I felt it my duty to go, if
possible.
A young friend accompanied me as far as the river; we met
with no interruption, and I was kindly received by the Federal
guards on the Maryland shore. Only three other Friends from
Virginia were in attendance, namely, William Holmes and
Curdled Taylor from our Monthly Meeting, and Job
Throckmorton from Hopewell.
We enjoyed, in a high degree, the company of our friends,
and they were rejoiced that we were able to join them in the
solemn services of Divine worship and church discipline.
After the rise of the Yearly Meeting, I went to Washington
City, where I obtained from the Provost Marshal a passport
that I supposed would enable me to return through the
Federal lines, but on reaching the Potomac I was informed by
the officer in command of the guard that he could not permit
me to pass. While I was at the inn, waiting for a passage, a
young Virginian connected with the Federal army called on
me, and stated that my friend William Holmes had been taken
over the river by him, and he was willing to convey me across
that night in a boat.
Being anxious to rejoin my family, and believing that I had
a right to go, I accepted his offer and was safely conveyed
to the Virginia shore. There I found a citizen whom I knew to
be a Union man, and accepted his invitation to go with him
to his house, about a mile distant. When we approached the
house, some time after dark, he said to me: "Stand behind
this tree, while I go in and see if any secessionists are
there." He soon returned, and reported that some of his
secession neighbors were in the house. He then conducted
me to a door, and told me to take off my boots, walk softly
up stairs and go to bed. Next morning I rose very early to
breakfast, and my kind host furnished me a horse, with a boy
to bring it back.
Taking an unfrequented road, we avoided the Confederate
pickets, and when I came within two miles of my house, I
dismissed the boy with the horse and proceeded afoot. My
family were well, and we rejoiced together in a delightful
reunion. But our happiness was soon marred by a report that
I was to be arrested by the Confederate troops. On the
following day, while we were at dinner, the soldiers came for
me and conducted me to Leesburg, nine miles distant, where
General Evans, of the Southern army, had his headquarters. I
was taken before him just after nightfall, and the following
dialogue ensued:
Gen. Evans. - "When did you come from Maryland?"
S. M. J. - "Yesterday."
Gen. Evans. - "What did you go for?"
S. M. J. - "To attend Friends' Yearly Meeting."
Gen. Evans. - "Don't you know that your first duty is to
your country?"
S. M. J. - "No; my first duty is to God."
Gen. Evans (after a pause). - "Yes; but your second duty
is to your country."
S. M. J. - "I do not know that I have violated any
law of my country."
Gen. Evans. - "If you have not violated any law of
your country, you have transgressed a military order.
Why did you not apply for a permit to pass our lines?"
S. M. J. - "Because I was pretty sure I could not obtain one."
After some other remarks, the General said: "You may
go to the hotel, and I will see you in the morning."
I went accordingly, and found the hotel crowded and
dirty; but I was thankful that I was not sent to jail, as I
had expected to be. Next morning I called on the General
soon after breakfast, and found him in a better humor
than he had been the night before. He said: "I have
received a letter from Mrs. Lee, saying that you have been
very kind to our sick soldiers." The person alluded to
was the widow of Dr. Lee, whose daughter Orra had been
one of my pupils. She was one of the managers of a hospital
at Leesburg, and at her request I had, some time before,
taken a load of bread and vegetables, contributed by
our Friends, for the relief of the sick. On being informed
of my arrest, she had immediately interceded for my release.
I told the General I had called in obedience to his
command. He said he could not examine me then, and
I might call next day. Before leaving him I remarked
that I was obliged to him for not sending me to jail, as I
had expected. He answered: "I have no disposition to
imprison you; you may stay in town until I am ready to
examine you," or words to this effect.
Here I may remark that he had, some time before, sent
three of our Friends and other Union men to jail on account
of their political sentiments and attachment to the
Federal government. Two of them were taken to Manassas
Junction and detained several weeks, the others were
released after a short confinement.
On the following morning I again called on the General,
but he was not yet ready to examine me. Having
been kindly invited by John M. Orr, at the request of his
wife (formerly my pupil Orra Lee), I went to their house
and made it my home during the remainder of my detention.
J. M. Orr being a member of General Evans' staff,
I desired him to inform the General that I was there, and
should wait till he sent for me.
After I had been two days in Leesburg, my friend and
neighbor William Holmes, whose arrest had been ordered
by the rebel authorities on the same ground as mine, came
and delivered himself up, and was permitted to make his
home at a private house.
On the fourth day of my detention we were informed
that we could obtain our release by entering into a bond
to return on receiving two days' notice from the military
authorities. This we readily agreed to do, for we had
been taken without any notice, and our situation would
be improved by the change. We returned to our homes,
and were never required to re-appear. This result was not
unexpected; for we considered the bond required of us
merely a pretext to get rid of us, without seeming to
acknowledge that we were blameless.
During the autumn and winter of 1861-'62 the Southern
troops remained in possession of our county. Their
camps were mostly near Leesburg, but a company or two
of cavalry were kept at Waterford and occupied one-half
of Friends' Meeting-house for their barrack. When they
first came to Waterford they seemed to entertain a strong
prejudice and animosity against the Friends, having been
informed that they were Union men and abolitionists; but on
becoming better acquainted, some of the soldiers
acknowledged that the storekeepers who were Friends, dealt
with them more fairly than any they had met with on their
march from the South, and their prejudices were removed.
When it was observed that they intended to occupy the
meeting-house, some of the Friends called on the captain
and informed him that meetings had been held in that house
regularly twice a week for more than one hundred years, and
they were loth to give it up. He agreed to occupy only one
end of the house, leaving the other part for the use of the
meeting. The captain and some of the men often sat in the
meeting, behaving with much decorum, and our beloved
friend Miriam Gover was favored to preach the Gospel to
them in the authority of Truth, which some of them freely
acknowledged. I sometimes visited that meeting when the
soldiers were in attendance, and had to admire the
condescending goodness of the Heavenly Shepherd. This
was especially the case at our Quarterly Meeting held there
in the Second month, 1862. At that time Friends occupied both
compartments of the meeting-house, the soldiers' baggage
being stowed away out of sight as much as possible, and
some of their swords left hanging against the walls in plain
view. We thought it was a season of Divine favor. Our
hearts being humbled under the pressure of affliction and
our trust placed on the Father of Mercies, we found Him to
be a God nigh at hand, a very present help in every time of
trouble.
Our meeting-house at Goose Creek was never occupied
by the soldiers, though they sometimes attended our
meetings.
In the spring of 1862, the Federal troops came into the
county of Loudoun, and the Confederates withdrew to the
more southern part of the State. It was then supposed by the
Union party, that the Southern troops would appear no more
among us, but in this they were greatly mistaken. There was,
however, a perceptible change in the conduct and
conversation of the secessionists. They became less defiant,
less confident, and more courteous towards us. Some of the
Union men felt disposed to retaliate for past injuries by
annoying the secessionists, but in general, they were
moderate and willing to assist their neighbors of that party
when their property was seized by the Federal soldiers. This
disposition to alleviate the horrors of war, by acts of
kindness and mercy, was indeed manifested by some of both
parties, and became more prevalent as the alternate
successes and defeats experienced by both taught them the
uncertainty of military operations and the benefits of mutual
forbearance.
The atrocities said to be committed in East Tennessee and
some other places were not witnessed here, nor was the
same degree of animosity manifested by citizens of the
opposite parties towards each other. As a Society, Friends
were regarded in this county as among the most prominent
adherents of the Federal government; but being non-combatants,
and generally quiet and unobtrusive, they were
seldom molested by their secession neighbors. On the
contrary, they were mostly treated with forbearance, which
they reciprocated by acts of kindness when opportunity
offered. There can be no doubt that their example had a
salutary influence in tempering the asperity that always
attends such conflicting sentiments in the community.
Being under an appointment of the Yearly Meeting to
visit the subordinate meetings of Friends, part of which
service had previously been accomplished, I proceeded, in
the spring of 1862, in company with our valued friend Miriam
Gover and my daughter Mary Ann, to attend Sandy Spring
Quarterly Meeting in Maryland. The meeting was
satisfactory, and after its conclusion we proceeded
to attend meetings at Indian Spring, Washington
City, Alexandria and Woodlawn.
On our way homeward, passing through Fairfax County,
we had an opportunity to observe the desolating effects of
war. During part of the journey we traveled through a
country laid waste; destitute of enclosures and without
cultivation; the houses dilapidated, and most of the
inhabitants gone.
I look back upon our labors on that religious visit with
much satisfaction, especially as it was the last journey I
performed in company with our beloved friend Miriam
Gover. In the spring of the following year she was called
away from the toils and trials of time to the rewards of
eternity. She was a Gospel minister with whom I had great
unity; sound in doctrine, impressive in discourse, and
careful to minister in the ability that God giveth. I think I
have never been acquainted with a purer and more devoted
soul, and her memory will long be cherished by her
surviving friends.
On the 19th of the Eighth month, 1862, being the next day
after our Quarterly Meeting, I left home, in company with
William B. Steer, to join some other members of a committee
appointed by our Yearly Meeting, to visit its subordinate
meetings.
At Huntington, Adams Co., Penna., we met with B.
Hallowell and wife, and Benjamin P. Moore and wife, with
their sister Susan Jones, and, after attending Monthly
Meeting there, we all proceeded in private carriages on
our journey to visit the meetings of Friends within the limits
of Centre Quarterly Meeting.
Two days journey through a mountainous country
brought us to Bedford, Penna., and the next morning, being
First-day, the 24th of the Eighth month, we went 12 miles to
Dunning's Creek meeting house, where we attended a
meeting for worship. It was, to me, a satisfactory meeting,
although in the early part laborious. We made our homes
with James and Jesse Blackburn, with whose families we
were much interested.
Leaving Dunning's Creek we traveled two days and
crossed the Allegheny mountain amid scenery wild and
picturesque, until we reached the Grampian hills in Clearfield
County. At the house of Nathan Moore, near West Branch
Meeting house, we found a hospitable welcome.
On Fourth-day, the 27th, we attended an appointed
meeting at Bridgeport (4 miles from West Branch), held in
the house of Joseph M. Spencer, where meetings for
worship are usually held on First-days.
Many of the neighbors attended, and we had some
service which afforded the reward of peace. Next day we
were at the Monthly Meeting at West Branch. It was largely
attended by members and others, and proved to be a season
of Divine favor.
On Sixth-day, the 29th, we proceeded to Centre, to attend
the Quarterly Meeting.
During most of the journey up to this time, my mind had at
times been oppressed with solicitude about my family, from
an apprehension that our county might again be brought
under the sad effects of the Civil war that is now devastating
the State of Virginia. These apprehensions were increased
when I learned from a newspaper I met with on the way, that
the Confederate Cavalry had made
a dash through our neighborhood and captured some of the
Federal Cavalry at Waterford. On arriving at the house of our kind
friend John Way, near Centre meeting house, I received a letter
from my dear wife, written just before the raid of the Confederate
Cavalry. It was truly comforting to read her expressions of calm
trust and reliance upon the Arm of Divine power; and I was
enabled to abide in patience, under a feeling that the beloved
inmates of my home would be protected and preserved.
The Quarterly Meeting was satisfactory. The meeting for
worship on First-day was very full, and through the gracious aid of
the Heavenly Shepherd, I trust I was made instrumental in feeding
His flock. Our friend, Benjamin Hallowell, was favored in gospel
ministry, and in the meeting for discipline he was enabled to hand
forth much salutary counsel. I think there is in this Quarterly
Meeting a lively concern on the part of many to do the Master's
will and support the testimonies of Truth; although they have been
under much discouragement for several years past on account of
some of their members being concerned in what is called
spiritualism, a supposed communication with the spirits of the
dead.
The advice given them some years ago, by our Yearly Meeting,
to let it alone, for it was a delusion that would pass away, has
proved wise and salutary. It is now on the wane, and most of the
Friends, who were engaged in it, have withdrawn from it.
After the Quarterly Meeting we attended an appointed Meeting
at Bald Eagle, and then took our course homeward.
At Lewistown I parted with my kind and interesting
companions. They continued their journey in their carriages, and I
took the rail-road for Baltimore, hoping there to obtain some
intelligence from home.
In Baltimore I met my son Phineas, who, with several other
young men of our neighborhood, had fled at the approach of the
Confederate army; being apprehensive, that if they remained they
would be forced into the ranks of the rebels under the conscription
act law. Most of the young men and some of the older ones,
holding Union sentiments, have fled from Loudoun County, and
are now refugees in Maryland and Pennsylvania.
All communication across the Potomac being interdicted I was
under the necessity of remaining some time longer from home.
After attending Monthly Meeting at Baltimore I went to
Gunpowder, where the Quarterly Meeting was held on the Eighth
day of the Ninth month. At the public meeting on First-day I was
favored with an enlargement in gospel ministry for which I desire
to be humbly thankful to Him, who "putteth forth his own sheep
and goeth before them." Other ministers were also engaged in
acceptable service and the baptizing power of Divine truth was
experienced by many.
While at Quarterly Meeting, we learned that the Confederate
Army in large force had crossed the Potomac and occupied
Fredericktown, and much anxiety was felt, both in Maryland and
Pennsylvania. My way homeward being closed I went to Deer
Creek, Harford County, Maryland, to the house of my sister
Tacy. Having had for some months a minute from our Monthly
Meeting, authorizing me to visit and appoint meetings within the
limits of our Yearly Meeting, it seemed now to be a suitable time
to proceed in a visit to most of the meetings constituting
Nottingham Quarter. This service I had in contemplation more than
a year ago, but was hindered from its accomplishment.
On First-day, the 14th of Ninth month, I attended meeting
in the forenoon at Deer Creek and had an appointed meeting
in the afternoon at Broad Creek. They were both good
meetings and I had satisfactory service.
On Second-day, accompanied by my friend William
Hopkins, I crossed the Susquehannah river and cane into
Lancaster County, Penna.
On Fourth-day we attended the stated meeting for worship
at Drumore, on Fifth-day at Little Britain, and on Seventh-day
afternoon had an appointed meeting at Octorara.
William Hopkins having returned home, my kind and venerable friend,
Eli Smedley, offered his services and became my companion.
On First-day, the 21st, we attended meeting at Little
Britain in the morning. The subject which opened to my view
was the Commission of Christ to his disciples to teach and
baptize; and I was enabled, as I thought, through Divine aid,
to expound the doctrine of saving faith and spiritual baptism.
In the afternoon I attended an appointed meeting at
Eastland, which was well attended, solemn, and I trust,
instructive.
My mind is often under much solicitude on account of my
family, from whom I can hear nothing, as they live near the
seat of war and all communication by mail is cut off. During
the sanguinary battles that have taken place within the last
two weeks, the roar of cannon and even the rattle of
musketry must have been heard from my home; and during
part of the time our county being in possession of the
Confederate army, there is every reason to suppose that
foraging parties have visited every neighborhood in search
of food and clothing.
"Why art thou cast down, oh! my soul, and why art
thou disquieted within me; trust in the Lord, for in the Lord
Jehovah is everlasting strength." Eli Smedley being unable
on account of ill health to proceed with me, my friend Levi
K. Brown kindly offered to be my companion. We attended
meetings at West Nottingham, Little Elk and East
Nottingham, in all of which I thought the Divine Master was
with us and graciously condescended to feed us with the
bread of life.
Ninth month, 27th. - I am now at the house of my sister
Tacy, intending to visit Friends' meeting, held at
Fawn to-morrow, and then proceed homeward.
Tenth month. - The meeting at Fawn was favored with
the evidence of Divine life, and we were sweetly comforted
together. I then returned home with the reward of peace and
found my family in good health. They had been mercifully
preserved and protected by the Good Shepherd during a
season of alarm and danger.
In the autumn of 1862 I attended our Yearly Meeting at
Baltimore, and the way being open, a considerable number
of Friends from Virginia were in attendance. The following
passage from the minute of the exercises of the meeting, is
deemed appropriate for insertion here.
"The sorrowful condition of our beloved country, so
feelingly alluded to in the Epistles (from other Yearly
Meetings), has tended much to solemnize the meeting and to
humble us under the consideration of our many
delinquencies, as a nation and as individuals. Lively
testimonies have been borne ill this meeting, not only
against the horrors of war, but to the all-sufficiency of that
grace which emanates from the Father of Spirits, and which
will save to the uttermost all who place their trust in Him.
"It was clearly shown, that however ardently we may feel
attached to our excellent Government, its preservation, or
that of any civil institution, is of small importance when
compared with the sublime principles of the Gospel of Christ
and the salvation of immortal souls. The disciples of the
Prince of Peace can only promote the advancement of his
kingdom, by obedience to his Spirit, and keeping his
commandments. "Without me", he says, "ye can do
nothing." "If any man will come after me, let him deny himself,
take up his cross daily, and follow me." These are still the
unchangeable terms of discipleship; for we cannot serve two
masters; - we are either conformed to this world, or
transformed by the renewings of our minds.
"They who have experienced the mercy and forgiveness
of God, will be enabled by His grace to forgive others; and
continuing under this holy influence, they will be endued
with patience and confidence in Him who "ruleth in the
kingdom of men, and giveth it to whomsoever he will. He
sees from the beginning to the end of time; for one day with
the Lord is as a thousand years, and a thousand years as
one day.
"Information has been received at this meeting, that many of
our members, who reside in Virginia, have, during the past year,
been subjected to great trials by reason of the civil war which
is now desolating that portion of I our country. Some of them
have been arrested by the military authorities of the Southern
States, and held as prisoners for a time. Among these, our
beloved friend, Job Throckmorton, was one whose sufferings
excited general sympathy. While on his way to attend the
Monthly Meeting at Hopewell, he was arrested by the soldiery,
and with many other prisoners, who had not been bearing
arms, he was subjected to fatiguing marches and great
privations, which resulted in his death. His pure
and blameless life was such, that we have no doubt he laid
down his head in peace, and has entered into eternal rest.
"Our Religious meetings in that section of country have
generally been maintained, though, most of our
meeting-houses have, at times, been occupied for military
purposes. At Hopewell and Winchester our members have
been subjected to peculiar privations and trials, by reason of
the large contending armies that have alternately occupied
and despoiled that region; but the meetings of Friends have
seldom been omitted, though often held in private houses.
"At Woodlawn, a branch of Alexandria Monthly Meeting,
the meeting-house was, during the whole of last winter,
occupied by the Federal troops. The Midweek Meetings of
Friends were then held in a private house; but on First days
they assembled in the meeting-house with the soldiers, who
carefully prepared the house, expressed a desire that the
meetings should be kept up, and were evidently much
interested in them.
"At Waterford, a part of the meeting-house was for many
months occupied by the Southern soldiers, while another
part was reserved for the meetings of Friends. The officers
and some of the soldiers usually attended, behaved with
decorum, and at times expressed their cordial appreciation of
those seasons of deep solemnity and religious exercises.
We have reason to believe that the Gospel of Peace and
Love, at some favored seasons, was felt to flow, like a
refreshing stream in a desert land.
"The evidences thus afforded of the power of Divine
truth, and the consolations of the Gospel of Christ, should
incite us to increased diligence, that we may through
watchfulness and prayer, and unreserved obedience, fill up
the measure of our duties, and obtain the rich reward of
Divine approbation."
In the spring of 1863, being informed of the extreme illness
of my beloved sister, Anna Lupton (wife of Richard R.
Lupton), near Richmond, Indiana, I went to see her, and
remained with her about ten days. She seemed then a little
better, but in about two months she was taken to "the house
appointed for all living." She was truly a good woman and
much beloved by all who knew her. Her patience and
cheerfulness during her long sickness rendered it a pleasure
to nurse her; and she died as she lived, in firm reliance upon
the arm of Divine Power.
Before my departure from home, I had laid before our
Monthly Meeting a prospect I had to attend the Yearly
Meetings of Philadelphia and New York, and the time being
at hand, I proceeded from Indiana directly to Philadelphia.
The Yearly Meeting held there was deeply interesting, and
through the condescending goodness of the Heavenly
Shepherd, I was given ability to proclaim the doctrine of
salvation by Christ.
At New York Yearly meeting I experienced in like manner
the unmerited favor of being called into the Master's service,
and endowed with a qualification to feed the lambs of his
flock.
After attending a number of meetings on my way home, I
was enabled to rejoin my family, and finding them in good
health, felt thankful to the Author of all good for His many
blessings.
Our Yearly Meeting at Baltimore this year was, to me, a
time of trial and also of rejoicing. The committee appointed
to embody the exercises of the Yearly Meeting produced a
minute which was considered very satisfactory. The
following passages, being the expression of my sentiments,
are deemed appropriate for insertion here:
"A considerable number of our members who live
within the lines of military operations, being now in
attendance with us, represent that although they have been
subjected to great trials, they have generally been preserved
from personal injury, and have cause of thankfulness to the
Shepherd of Israel. Two members of Fairfax Monthly
Meeting (in Virginia) have been arrested as hostages by the
Southern troops and so far as we know, are still held as
prisoners (in Richmond), but measures have been taken to
obtain their release, which, it is hoped, will prove
successful.
"On considering the condition of our beloved country,
now subjected to the calamities attendant on civil war, our
hearts are affected with sorrow for the many victims who
have fallen in the strife, the many widows and orphans who
mourn their bereavement, and the demoralizing effects of
military service.
"We nevertheless hold fast our confidence in the wisdom
and goodness of that Almighty Being who rules in Heaven
and on earth, who permits the passions of men to work out
their own chastisement, and brings forth, in the operations
of His providence, results that cannot be foreseen by human
wisdom nor frustrated by human depravity.
"The testimony which our fathers maintained to the
peaceable nature of Christ's kingdom is still dear to our
hearts, and notwithstanding the cloud of discouragement
that now overshadows us, we trust 'the Sun of
Righteousness will yet arise, and the glory of the Lord be
made manifest to the nations.' As the prophet saw in the
visions of light, a stone cut out without hands, which
became a great mountain and filled the whole earth, so, we
believe, will the Redeemer's kingdom be established in the
fulness of time by the word of Divine Power. In order that
this precious testimony may be advanced, witnesses for the
truth have been raised up in every age of the Christian
Church, who have often prophesied in sackcloth, or have
been slain for the testimony of Jesus. Such were the
members of this religious Society at its rise. They were
faithful to the civil governments under which they lived, and
when they could not actively obey the laws which conflicted
with their conscientious convictions, they patiently
submitted to the penalties, until, through suffering, they
obtained relief, and were thus made instrumental in
promoting the cause of religious and civil liberty.
"May we be faithful in following their example, so far as
they followed Christ.
"How instructive is the reply of the blessed Jesus to the
disciple who inquired: 'Lord, what shall this man do?' 'If I will
that he tarry till I come, what is that to thee? Follow thou me.'
It is not our place to judge others who may believe
themselves called into a different path from that in which we
walk, but rather to follow in the footsteps of our Holy
Exemplar, who did no sin, neither was guile found in his
mouth; who, when he was reviled, reviled not again; when
he suffered, he threatened not, but committed himself to Him
that judgeth righteously.
"Much solicitude and religious concern have been felt in
this meeting, that in the education of our precious children
we may seek a qualification to lead them in the way of
righteousness, both by precept and example. For this end
provision should be made for a guarded religious education
at school, and suitable books for use in the family.
"We were reminded that this Yearly meeting has at
various times issued advices to its members, inciting them to
the frequent reading of the Holy Scriptures, the
authenticity of which has always been acknowledged by the
Society of Friends. We believe it is not the part of true
wisdom to dwell upon defects, whether real or imaginary, in
the sacred records, but rather to make use of them as they
were intended, 'for reproof, for correction, for instruction in
righteousness,' remembering that it is only through the
operation of the Spirit of Truth on our hearts that they can
be made availing to us in the promotion of our salvation."
The two Friends mentioned in the foregoing extract as
prisoners in Richmond were William Williams and Robert J.
Hollingsworth, of Waterford, members of Fairfax Monthly
Meeting. They were held as hostages for two secessionists,
who, on account of their aiding the rebellion, were taken by
the Federal troops and held as citizen prisoners. We saw no
way to obtain the release of our friends but by petitioning
the Federal executive for the release of the two
secessionists. For this purpose I went twice to Washington
City in company with Mary, the wife of William Williams,
and her brother, James M. Walker. We were treated kindly
by the President, and at the time of our Yearly Meeting we
thought the exchange we desired was about to be effected;
but the Secretary of War would not consent, and we were
obliged to relinquish the hopes we had cherished.
Our proceedings were known to the friends and relatives
of the two rebel prisoners, and when they found their object
could not be effected by holding the hostages, they
petitioned the authorities at Richmond to release them,
which was done. When James M. Walker was assured that
our friends were released, he wrote to General Hitchcock, in
Washington, soliciting the release of the two secessionists,
and the Secretary of War, E. M. Stanton, promptly granted
the request.
During the last two years, I have devoted a large share of my
attention, when at home, to the last two volumes of my History of
the Society of Friends. I have been subject to many interruptions,
and at times so disheartened by the dreadful conflict raging in our
State, that I was not in a condition to prosecute with vigor any
work requiring a prolonged mental effort. Often when employed at
my desk the roar of cannon has brought to my ears the sad tidings
that my fellow-creatures were engaged in deadly conflict, and the
reflection that many were then suffering excruciating pains or dying
on the field of battle, could not fail to enlist my sympathies.
On the east, the south and the west, within a range of about
thirty miles from my dwelling, many battles have been fought, and
the report of artillery has at times been heard from a distance still
greater.
Often have my prayers been put up to the Ruler of the
Universe, - the Author of all good - that He would be pleased, in
His own good time, to cause the raging storm of war to cease, and
to breathe upon the hearts of those engaged in it, causing them to
relinquish the bloody strife, and to unite once more in the peaceable
maintenance of our excellent civil government.
I have been long satisfied that nearly all our National troubles
have sprang from the oppression of our fellow-creatures, and the
calamities that have come upon the slaveholding states may be
considered a just retribution for transgression.
The system of slavery, as it has existed here, degrades the slave
and corrupts the master. It has engendered, in the dominant race, a
degree of arrogance and pride that induced them to spurn the
restraints of law, and, moreover, it has produced habits of
idleness and dissipation,
ruinous to the estates and the morals of many. During nearly forty
years past I have found it my duty to bear testimony against this
enormous evil, both with my voice and the pen, and every year I
live confirms the abhorrence of it. I may acknowledge, however,
that during a few years immediately preceding the rebellion, I
found fewer opportunities to urge the claims of the down-trodden
slave to the rights of humanity.
Those who supported the system had grown callous and
reckless; blinded by their supposed interests, and misled by their
clergy, they rushed forward to destruction.
With a committee, visits
Friends in Iowa who have applied for the
privilege of holding a Quarterly Meeting.
At Berlin I met, on the Virginia shore, the United States
Provost Marshal, and on making application for a passage, he said
I could go over and report myself as a
refugee to the General commanding at Harper's Ferry. I told
him I was not a refugee, but a minister of the Society of
Friends, under an appointment of our Yearly Meeting going
to Iowa on religious service, and that I had written to my
friends in Maryland to procure me a passport, which I had
no doubt they would obtain. After some reflection he said,
as I was a minister in a Society that was generally loyal, he
would give me a pass to Baltimore, and he wished me as
soon as I obtained my passport to send him a copy of it. As
I passed the Point of Rocks on the railroad, I was informed
by a Friend that a passport from the President of the United
States had been received there and been forwarded to
Waterford for me.
9th. - Left Baltimore this morning in company with my
valued friends Benjamin P. Moore and wife and Mary P.
Needles, being a part of the Yearly Meeting's committee.
12th. - Arrived at West Liberty, and met with a cordial
welcome from our friends.
14th. - Attended Monthly Meeting at Wapsinonoc, near
West Liberty. The meeting for worship was a season of
Divine favor, during which Mary B. Needles, Joseph A.
Dugdale and myself were engaged in advocating the cause
of Truth.
J. A. Dugdale has lately been received again into
membership, after having been many years separated from
our Society and connected with those called Progressive
Friends. That movement having proved unsuccessful, and
most of the meetings that originated from it being extinct,
several persons who left the Society of Friends to join it have
come back into membership, and, I trust, will henceforth be
satisfied to move in unity with the body.
The business of the Monthly Meeting was conducted in
harmony and brotherly love. In the afternoon we attended
the Preparative meeting of ministers and elders.
Fifth month, 15th, First-day. - The meeting to-day was
very large and solemn. I was engaged in Gospel ministry, on
the subject of Christ's miracles in feeding the multitudes and
healing their diseases, which he did through the power of
God dwelling in him without measure. Those wonderful
works are recorded as facts and appealed to by him as
evidences of his mission and authority. When we consider
the vast importance of his mission, not only to that people,
but to all succeeding generations of mankind, we need not
marvel that Infinite Goodness should so far condescend to
the condition of the people as to show forth, by signs and
wonders, the power and authority of His Beloved Son, in
order to confirm the glorious truths that he taught and to
introduce the Gospel dispensation. The same Divine Power
is spiritually manifested to the faithful followers of Christ as
present with them according to their several measures of the
Heavenly gift, to feed them with spiritual food, to heal them
of their spiritual maladies, and to raise them from death to
life. These wonders of Divine Power performed in the soul,
are more important than the healing of physical diseases,
because more permanent and more essential to our
happiness.
17th. - The committee proceeded to Prairie Grove, a
distance of forty miles. On the way we halted at Columbus,
and paid a very satisfactory visit to Sarah Dugdale, an aged
minister, who is a remarkable example of Christian love and
grace abounding.
18th and 19th. - We visited a number of Friends in their
families with much satisfaction. Accompanied by M. B.
Needles and J. A. Dugdale and wife, I went to Mount
Pleasant to attend an evening meeting appointed at my
request. I found it my duty to address the meeting on the
spiritual and practical nature of Christianity.
22nd, First-day. - The committee attended meeting at
Prairie Grove, which was well filled with an attentive
audience, mostly members of our Society, or nearly united
with us in religious sentiment. Our dear friend Joseph A.
Dugdale appeared in supplication in a feeling and
solemnizing manner.
My mind was impressed with the great responsibility that
attends the exercise of Gospel ministry and the duties of
those who occupy the station of ministers. We should be not
only servants of God, but also servants of the Church. "We
preach not ourselves," said the Apostle Paul, "but Jesus
Christ the Lord, and ourselves your servants for Christ's
sake." I endeavored to show that all who are regenerated and
united to Christ the Head by the bond of the Spirit, are one
body, whatever name they may bear here, and whether they
belong to the Church Militant on earth or the Church
Triumphant in Heaven. "Ye are built upon the foundation of
prophets and apostles, Jesus Christ himself being the chief
corner-stone." He is the vine, they who are united to him are
the branches, who bring forth fruit according to the measure
of grace received. In him, the blessed Son of God, dwelt a full
manifestation of Divine Power, for it pleased the Father that
"in him should all fulness dwell, and "of his fulness have all
we received, and grace for grace." The Apostles
acknowledged him as their Lord and Master, and Peter, on
the day of Pentecost, when speaking from inspiration, said:
"This Jesus hath God raised up, whereof we are all witnesses,
therefore being by the right hand of God exalted, and having
received of the Father the promise of the Holy Ghost, he hath
shed forth that which we now see and hear." A measure of
the same Divine Power which dwelt without measure in
Jesus was given to the
Apostles, and through this they wrought miracles in his
name. Thus, when the lame man was healed at the gate of
the temple called Beautiful, the Apostles Peter and John
said: "Be it known unto you all, and to all the people of
Israel, that by the name of Jesus Christ of Nazareth, whom
ye crucified, whom God raised from the dead, even by him
doth this man stand here before you whole." And in like
manner Peter said unto one sick of the palsy: "Eneas, Jesus
Christ maketh thee whole."
The Apostles did not affect to be "lords over God's
heritage," but were, in humility and meekness, examples of
the flock. They were servants of God and servants of the
Church. So should every minister of Christ walk as they
walked, in lowliness of mind, giving no just occasion of
offence, but condescending to the infirmities of the weak, as
our blessed Lord washed the disciples' feet. This subject
was further illustrated by reference to important facts in
ecclesiastical history, showing the disastrous consequences
that have resulted from the pride and ambition of some who
pretended to be ministers of Christ.
Our dear friend Mary B. Needles followed with some
appropriate remarks, and after an interval of silence, I found
my way open to address the young people on the duty of
devoting the prime of their day to the service of God,
showing the happiness that would result from it.
Before I parted with the other members of the Yearly
Meeting's Committee, we conferred together on the subject
of our appointment, and were entirely united in judgment
that the establishment of a Quarterly Meeting here, as
requested, will be right and conducive to the welfare of the
Society.
On Second-day, the 23rd of Fifth month, I parted with my
dear companions in travel, they returning homeward
and I remaining in Iowa to accomplish the remainder of the
service assigned me. At Burlington I went on board a
steamboat and proceeded up the Mississippi River to
Muscatine. The separation from my companions and the
remembrance of my dear family and friends at home, more
than a thousand miles distant, together with the perils and
anxieties attendant on the civil war now raging in Virginia, all
tended to produce a feeling of loneliness almost amounting
to melancholy. But remembering the many mercies extended
to me in times past by the Author of my being, I found
comfort in the assurance that He is ever nigh to keep those
who trust in Him. May He be pleased to preserve and guide
the dear inmates of my home, and extend over our beloved
country the sceptre of His merciful protection, to assuage
the passions of men, and restore the blessings of peace.
After attending meetings at Iowa City, Wapsinonoc and
Atalissa, I left West Liberty on the 30th, and proceeded to
Marshall County, Illinois, by rail and stage. Much of the way
was through a beautiful rolling prairie decked with flowers,
and in many places abounding in flocks of sheep and herds
of cattle, with farm houses and villages frequently in view.
31st. - Attended a meeting appointed for me at Marietta,
a village five miles from Marshalltown. The Divine Life was
felt, and I thought I was favored in ministering. There are
many Friends in the neighborhood connected with us, and a
settlement of Orthodox Friends near, some of whom were
present. Our Friends feel the want of a meeting, but they
think they are too weak to hold one. I encouraged them to
look for strength to the Shepherd of Israel.
Sixth month, 1st. - I arrived at Sterling, Illinois, and
after spending several days in that vicinity visiting Friends
(some of whom had lately moved from Loudoun County,
Virginia, to Illinois, and had looked for my visit with deep
interest,) and appointing one meeting there, I came, on the
4th, to Chicago, and was met at the cars by a Friend who
conducted me to the house of David Townsend.
Sixth month, 5th, First-day. - I attended a meeting here. It
was composed of some of our Society, a number of
Orthodox Friends, and a few Norwegians, who are friends in
principle. They meet every First-day in a room belonging to
the Young Men's Christian Association, and the meeting is
understood to be free to all who profess with Friends, but is
not under the control of any meeting for discipline. It has
been gathered within a few months, and I trust will continue
to increase and prosper. The room, I suppose, would
accommodate one hundred and fifty people, and was about
three-fourths filled. I found my mind clothed with love and
furnished with ability to preach the Gospel to them, and I
think it met with acceptance in the hearts of all.
After meeting I received a cordial greeting from many, and
the Norwegians, who could speak but little of our language,
manifested their unity and good feeling. Some of them at
times appear in supplication and exhortation in their own
language, which is unintelligible to most of the audience, but
our Friends say the unction that accompanies their ministry
may be felt.
Sixth month, 7th. - Having returned from Chicago to
Joseph Wilson's, near Sterling, I attended a meeting
appointed at my request. It was held in a grove, where seats
had been provided, and there was a considerable company
in attendance, most of whom were Friends or
descendants of Friends. It was considered a good meeting,
and I was favored in communication.
In the evening I came to Dixon, about twelve miles, where
a meeting had been appointed for me in the Methodist
Meeting-house. It was large and solemn, though very few
Friends live near enough to attend. The congregation was of
various sects; most of the ministers in the town were present,
and about two hundred soldiers, lately recruited, were in
attendance. The subject opened to my view and chiefly
dwelt upon was the doctrine of regeneration, showing the
necessity of being born again of the Spirit in order to attain
to holiness and happiness. It was a favored season, and, I
think, generally felt to be so.
8th. - Leaving Dixon, I proceeded on my way, and at
Tonica, a distance of fifty-six miles, was met by our kind
friend William M. Price, who came with a carriage to convey
me eight miles to his house. There I met Elizabeth Brooks,
minister from Blue River Quarterly Meeting, and her
companion, Eliza Satterthwaite, who were accompanied by
William Lewelling and were visiting the meetings and
families of Friends in the love of the Gospel.
The evening passed sweetly in the company of these dear
friends, and we had a religious opportunity in the family that
was refreshing to our minds.
9th. - Attended Clear Creek Meeting of Friends, and
notice of our coming having been given, the house was
crowded. It was a precious baptizing season, in which
Elizabeth Brooks and her companion participated with me in
Gospel communication.
In the afternoon I went to Henry, and next morning
proceeded to Canton, where I was welcomed by Jonah H.
Rees and family.
The following day he and his wife went with me twenty
eight miles to Ipava, Fulton County, and thence to the
house of my cousin, Joseph Russell.
10th, First-day. - We attended Friends' Meeting at
Plainfield. Notice being given, the house was crowded, and
the meeting was favored with the evidence of Divine life. For
many years this meeting had been in a weak, declining
condition; there has lately been some improvement in the
attendance of its members, and I trust it will not be forsaken.
After spending a day in visiting my relatives, I came
about one hundred and fifty miles to Benjaminville, where I
attended the meeting on Fifth-day, which was satisfactory.
17th. - Came to Honey Creek, and had an appointed
meeting at the house of David Reynolds. The notice was
short, but most of the Friends and some others were in
attendance. I felt the reward of peace.
18th. - Came to Richmond, Indiana, and the next day
being the first of the week, I attended their meeting. The
subject of the communication was the healing of our
spiritual maladies through the power of Christ, and the
necessity of our having faith in him as an ever-present
Saviour.
22nd. - Remained there until to-day, when I came to
Springboro' and attended Monthly Meeting, and also one
for the solemnization of a marriage.
26th, First-day. - Attended meeting at Waynesville in the
forenoon, and had an appointed one in the afternoon at the
Grove Meeting-house, near Harveysburg. Many colored
people were in attendance, who came from Virginia within a
few years past, and having known me there, were anxious to
see me. Their greetings were warm, and their inquiries after
their old friends and neighbors were earnest and
affectionate. Some of them had worked for
me, and some of the younger ones I had taught in a First-day
school at our house. They manifested their regard in the
most earnest manner.
After visiting the meetings of Green Plain and Oakland, I
started for my home, where I arrived on the 30th, and had the
satisfaction of finding my family in better health than when I
left them, for which favor and the many mercies of our Father
in Heaven I desire to be profoundly grateful. In this journey I
was absent from home eight weeks, and travelled about
three thousand and fifty-five miles.
Citizens of Loudoun
arrested by Union troops - Goes to Washington
to procure their release - Interview with General Sheridan and
other military commanders - Part of the prisoners liberated on
parole, others kept as hostages for exchange - Attends Baltimore
Yearly Meeting - Again lays before the meeting his concern that
an equitable share of the property shall be offered the Orthodox
Friends, which was united with - An extract from the minutes of
the meeting - Goes to Philadelphia - A serious accident on the
train - General Sheridan's raid in Loudoun - Much distress there -
Help solicited from the North, which is cheerfully given - Closing
of the war - Death of President Lincoln.
On First-day, the 21st
of Eighth month, 1864, as some of
our Friends were going home from meeting they met a
detachment of Federal cavalry, commanded by Major Waite,
of Illinois. They had with them a number of citizen prisoners,
whom they had arrested at or near their
homes, and they added to the number several members of
our Society then on their way from meeting. They passed
near our house, but I was not at home.
Early the next morning I went to Purcelville and found the
troops and prisoners near that place in a piece of woods,
where they had spent the night. I spoke to the Major on
behalf of the citizens he had arrested, desiring that they
might be liberated. He said he would release those I would
vouch for as Union men, a number of whom had already
been singled out for liberation before my arrival on the
ground. As most of the others were strangers to me, and the
whole of them were just on the point of marching, no
opportunity was afforded to obtain their release. I solicited
the liberation of Dr. B., not vouching for his loyalty, but on
the ground of his usefulness in the neighborhood and the
scarcity of physicians. My request was not granted, and the
troops, with their prisoners, moved on.
In the afternoon of the same day I was notified by two of
Moseby's Confederate cavalry that I must report to Moseby
within fifteen days unless Dr. B. was released. They said
other Union men would be held responsible for the return of
such of the prisoners as were secessionists. I told them
there was no need of placing me under any restraint, as I had
already made application for the release of the doctor and
other prisoners, and that I was then preparing to go to
Washington for the same purpose. They exacted no promise
from me, and took leave.
My wife and I had been expecting to go to Alexandria on a
visit, and intended to start about the middle of the week, but
I thought it best to proceed at once, and let her follow me in
a few days. I had a passport from the President of the United
States, authorizing me to cross the Potomac
and go to Baltimore. When I arrived near the river, I met
some Union men returning from the ferry at Point of Rocks, who
told me no person was allowed to go over, and although one of
them had a pass from General Augur, they were warned by the
Federal troops to leave the river, and a gun was fired over their
heads from the opposite side. I concluded, however, to go on, and
when I reached the ferry the guards on the Maryland side hallooed
to know what I wanted. I replied: "I wish to go over on important
business. I have a pass from the President of the United States.
Ask the captain to come over." The captain came, and agreed, after
some hesitation, to allow me to proceed to Washington,
accompanied by a young friend.
On Fourth-day morning I waited on General Augur, in
Washington, who treated me with courtesy and kindness,
expressed his apprehensions that the arrest of the citizens in
Loudoun would lead to unpleasant consequences, and gave me a
letter to C. A. Dana, Assistant Secretary of War.
I immediately waited on him, and was kindly received. He said
the order originated with Lieutenant General Grant, and was
intended only to bring out of Loudoun such citizens as were liable
to rebel conscription. He felt some hesitation about releasing the
prisoners, although some of them were old men, beyond the age for
military service.
He proposed that I should go to General Sheridan, commander
of the military district in which Loudoun is included. His
headquarters being near Harper's Ferry, the Secretary gave me a
passport, together with General Augur's letter and his own
endorsement.
On Fifth-day morning, the 25th, accompanied by a
citizen of Jefferson County, I went by railroad to Harper's Ferry,
thence proceeded about two miles beyond, where I found General
Sheridan's headquarters in a tent, and his army encamped in sight.
He received me courteously, read the letter, and heard my
statement. Then he remarked: "We must all bear the burdens
imposed by this war. I and my soldiers have to bear our burden in
the field of battle; thousands of bereaved families have to bear
theirs in the loss of near and dear kindred; and you people of
Loudoun must not complain if you have to bear your share." I told
him the Union men of Loudoun were truly loyal, and we did not
wish to embarrass the Government; we thought, however, that no
advantage, but much injury, would result from the manner in which
General Grant's order had been executed. He said the old men
should be released, and also the doctors, of whom there were two
among the prisoners; as to the rest, he would telegraph to General
Augur in relation to them. After a pleasant interview we took
leave, and next day returned to Washington.
Seventh-day, 27th. - In company with William Williams and C.
P. Janney I waited on General Augur, who said he had not received
the telegram from General Sheridan. We then waited on Secretary
Dana, and I reported the result of my interview with General
Sheridan. I told him, moreover, that I apprehended the most
disastrous consequences from the policy that I feared was about to
be pursued by the Federal forces. If they swept through the
county frequently, arresting peaceable citizens who had committed
no overt act against the Federal government, and against whom
there was no charge except for their political opinions, the
consequence would be that an equal number of Union men would
be arrested by the secessionists
and carried as prisoners to Richmond, where the
most cruel treatment awaits them. And furthermore, if the
Federal troops come and destroy our crops and take away
our cattle, as they have done in Frederick and Jefferson
Counties, it will inflict great suffering without any equivalent
advantage.
After hearing my statement, the Secretary advised me to
write to General Grant on the subject, and the letter should
be forwarded by the War Department. I told him I was
willing to do so, and would bring him my letter.
During one of my visits to the War Department I met with
Major De Vere Burr, Judge of the County Court, District of
Columbia, who was waiting to see the Secretary on the same
errand that brought me thither. We soon formed an
acquaintance, and finding our sentiments to coincide, a
friendship sprang up between us, which led us to become
fellow laborers.
First-day, 28th. - This day I had two appointed meetings
for Divine worship in Alexandria. The Friends' Meeting
House has for about two years past been occupied for a
hospital, and the meeting has gone down. Judge
Underwood, of the United States District Court, kindly gave
us the use of his Court Room, and, with his family, attended
both meetings.
Second-day, 29th. - In conjunction with De Vere Burr, we
resumed our efforts for the liberation of such of the
prisoners as we deemed worthy. Having obtained a list of
the names, we collected testimony from Union men
concerning the characters of those whom they knew, and
such as were peaceable and inoffensive we recommended to
the favorable consideration of Secretary Dana. I gave him a
list of about twenty-eight, whom he agreed to liberate on
parole. Most of the married men were allowed to
return to their homes, promising to do nothing to the injury
of the United States Government; but the young men were
required to promise further, that they would not during the
war go into any State in insurrection without permission
from the proper military authorities.
From some of the released prisoners, who were reliable
men, we procured testimony concerning others yet confined
in Carrol Prison, and by this means obtained the liberation of
twenty more. Two or three were liberated by the solicitation
of others, and about twelve left in prison. In effecting the
release of the prisoners, we were employed most of the
week, and while thus engaged we learned that another
company of prisoners, thirty-two in number, were brought
from Loudoun and lodged in Carrol Prison. Among them
was A- R-, who had long occupied a conspicuous place in
the State of Virginia, having represented the County of
Loudoun in the State Senate and filled other important
offices. Like most others of his class in Eastern Virginia,
when the State seceded, he was induced to go with her,
though he had been strongly attached to the Federal Union.
He has, however, been kind to Union men, and on one
occasion, when Southern soldiers were about to seize the
goods in our store, he, with others, interposed and saved
them. In company with D. V. B. I visited him and some
others in prison, and, on representing his case to General
Augur, he was brought out and offered the same form of
parole that had been granted to others, in order that he
might return to his home, but he declined it and returned to
prison. He stated his objection to giving the parole nearly as
follows "I have a son and several nephews in the
Confederate Army. If they should come to my house I
cannot turn them away; and should the federal troops
approach while they are there, I must take the liberty of warning
them to make their escape. This, perhaps, would be considered an
act injurious to the Federal cause and therefore a violation of my
parole. And moreover, I wish to retain the privilege of expressing
freely my sentiments without restraint. I fear the parole would
injure me in the estimation of my fellow citizens of Virginia, who
have always honored me with their confidence." He was remanded
to prison.
Information being received by the War Department that twenty-six
citizens of Pennsylvania, carried off by the Confederates, have
been prisoners for about a year, and are now in Salisbury, North
Carolina, it has been concluded to hold General R- and twenty-five
of his fellow prisoners as hostages, for exchange, and to apprise
the Confederate Government at Richmond of the fact.
1864, Eleventh month, 3rd. - Our Yearly Meeting held at
Baltimore, has been a season of Divine favor, during which we have
been permitted to draw nigh to the Father of Spirits, and to rejoice
together in His presence. At the last sitting I felt constrained by a
sense of duty to open once more a concern that had come up from
our Monthly and Quarterly Meetings some years ago, but which
was not then united with by the Yearly Meeting. It was a
proposition to offer to the Orthodox Friends, who hold their
Annual Assembly in Baltimore, an equitable share of the property
held by our Yearly Meeting, to be divided between the two bodies
according to the number of members composing each of them in
1828, when the separation took place. The proposition was adopted
without a dissenting voice, and the Representative Committee was
directed to open a communication with the Orthodox Friends and
make them the offer. This concern having
been on my mind at times for many years, I was truly glad that
the proposed measure was adopted with so much unanimity.
The Committee appointed to embody the exercises of the
Yearly Meeting, produced a minute, which was sent down in the
"Extracts" to our subordinate meetings.
The following passages have been selected from it: -
"The sanguinary conflict that now rages in our beloved
country, laying waste some of its fairest scenes, bringing to an
untimely grave many thousands of its inhabitants, and causing
bereavement throughout the land, has called forth the expression of
much sympathy for those who are suffering from this awful
calamity. It has been our earnest prayer that we may not put our
trust in the arm of flesh, but rather rely upon the never-failing arm
of Divine power, which sustained our worthy ancestors in seasons
of severe suffering, made them instrumental in promoting the cause
of Truth, and, in His own good time, delivered them from all their
afflictions.
"Our ancient testimony to the peaceable nature of Christ's
kingdom, has been made more dear to our hearts, by contemplating
the scenes of carnage and destruction that abound in our land. It
was doubtless the intention of the Most High in sending his
beloved Son into the world, to redeem mankind from the dominion
of evil, to influence them by his meek example and sublime
precepts, and through the guidance of his pure Spirit, to bring them
into harmony and fraternal love. This happy condition was
shadowed forth in the figurative language of prophecy: 'The wolf
shall dwell with the lamb; the leopard shall lie down with the kid,
and the calf and the young lion, and the fatling together, and a little
child shall lead them.'
"The primitive Christian Church was the depository of
this pure doctrine, which subsequently became obscured
through the false teaching of a corrupt priesthood, and an
alliance with the world; but being revived by the early
Friends, the precious legacy has been transmitted to us.
May we ever remember that the Truth of God can only be
promoted by obedience to His spiritual law; and placing the
light upon the candlestick by a consistent example, may we
keep alive the sacred flame which must spread far and wide,
before the prophecy shall be fulfilled, 'The kingdoms of this
world shall become the kingdoms of our Lord and of His
Christ.'
"We have rejoiced in the announcement that, throughout
the State of Maryland, liberty has been proclaimed to the
long-oppressed descendants of Africa, and an earnest desire
has been expressed in this Meeting, that we may not be
unmindful of the great work yet to be accomplished, in
extending to the freed people who dwell among us, the
benefits of education and Christian care. In contemplating
the progress of our testimony against slavery, from its small
beginning near the close of the 17th century, to the present
day, our hearts are filled with gratitude and love to that
Almighty Being who called our predecessors to labor in this
cause, and led them safely along through the guidance of His
grace. The prophetic language of John Woolman, written
nearly one hundred years ago, has been feelingly revived
among us, as being now in the process of fulfilment: 'I have
seen in the light of the Lord, that the day is approaching,
when the man that is most wise in human policy, shall be the
greatest fool; and the arm that is mighty to support injustice,
shall be broken to pieces. The enemies of righteousness shall
make a terrible rattle, and shall mightily torment one another;
for He that is omnipotent is rising up to judgment, and will plead
the cause of the oppressed; and He commanded me to open
the vision.'
"The Christian duty of dealing with offenders in the spirit
of meekness and love, has been, to our minds, a subject of
religious exercise, and an earnest desire is felt that at this
trying season we may be governed by Divine wisdom,
remembering that the first object to be sought is the
restoration of the diseased member to health rather than its
separation from the body.
"Our Meeting this year has been unusually large, and
favored with remarkable solemnity. A considerable number
have attended from that section of our country where the
scourge of war has exerted its desolating effects. Although
great pecuniary losses have been sustained, and personal
danger sometimes encountered, we have rejoiced in learning
that the Meetings of Friends have been generally kept up,
their lives have been preserved from the hand of violence,
and amidst all their trials, they have often had cause to
rejoice in the Lord."
After the close of the Yearly Meeting I went to Washington
and Alexandria, with other members of a Committee
appointed by our Quarter, to visit the Friends in those
places. We found in Washington a very small body of
Friends, who keep up their meetings for worship on First-days,
but have dropped them in the middle of the week.
We held conference with them to encourage them in the
faithful performance of their religious duties, and on
First-day morning we met with them.
The meeting of Friends at Alexandria had been
discontinued for more than two years, and the house was
now occupied by the Government for a hospital. On First-day
afternoon we appointed a meeting in the Town Hall, to
which Friends and others were invited; at the close of which
we proposed to hold a conference with those present who
wished to see the Friends' meeting in Alexandria
reestablished. Several families of our members remained with
us, and, after conversing with them, it was concluded to
meet and confer together in the evening at Dr. Edward
Janney's house.
We met accordingly, there being about twenty present,
and it proved to be a solemn and satisfactory occasion. It
appeared to be the unanimous wish of those present to
revive the meeting, and the room where we met being
offered for that purpose, it was accepted as a temporary
arrangement until their meeting house could be procured.
A few days afterwards two of the Friends applied to the
authorities at Washington for the restoration of their
meeting house, which was promptly granted, and orders
were given for it to be repaired at the expense of the
Government.
Leaving Alexandria, I went to Washington, and met there
some other members of our Yearly Meeting Committee on
Indian concerns.
We waited on the United States Commissioner of Indian
Affairs, to whom we represented the condition of the Seneca
Indians, who have lately suffered from the ravages of
disease.
The Commissioner manifested much interest in the
welfare of the Indians, and agreed to grant, from the public
funds, some further assistance to the Orphan Asylum on
the Reservation.
At Washington I took the cars for Philadelphia. Some
detention occurring on the road, we did not reach Baltimore
in time to make the usual connection, and being delayed
there some hours, we did not start for Philadelphia
until near eleven o'clock at night. After running for about an
hour a terrible crash occurred, many of the cars were thrown
off the track, and that in which I was seated was whirled
round across the track, thrown with violence on its side, and
much broken. I felt that we were in imminent danger, and put
up a petition to our Almighty Protector, who graciously
preserved me from harm, and to Him alone I ascribe the
praise. One man, who sat not far from me, was killed, and
one, in another car, was so severely injured that he died in a
few hours. Many were bruised, but considering the violence
of the concussion, it is wonderful that so few lives were lost.
It was about midnight, and no house being in sight, the
passengers made large fires, using fragments of the cars for
fuel. There we remained till morning, when a train from
Philadelphia came and took us thither. I went directly to the
Quarterly Meeting of Friends then sitting in the City, which I
attended with satisfaction.
After visiting my daughter-in-law and grandchildren, in
Columbia County, New York, I returned to my home about
the 2nd of the Twelfth month, where I found my friends and
neighbors much distressed from a calamity that had just
occurred.
It appears that Major General Sheridan, commanding the
Middle Military Division of the Army of the United States,
issued an order, in the Eleventh month, 1864, "to destroy and
consume all forage and subsistence, burn all barns and mills
with their contents, and drive off all stock," in the region
lying between the Shenandoah River and the Catocten
Mountain. This measure was intended to prevent the forage
and subsistence from falling into the hands of guerilla bands
who infest the northern part of Virginia. It was stated in the
order, that "no dwellings
were to be burned, and that no personal violence was to be
offered to the citizens."
The region of country affected by this order includes the
Friends' settlement around Goose Creek Meeting-house, and
that in the vicinity of Waterford, as well as the village of
Lovettsville, all of which are neighborhoods inhabited
chiefly by citizens who have been steadfast in their loyalty
to the National Government.
The aggregate loss by Union men was, for property
burned,$196,000 and for live stock taken away, about$60,000.
That sustained by Friends of our Monthly Meeting at Goose
Creek, was about$80,000, and by members of Fairfax
Monthly Meeting (held at Waterford),$23,000, including
both property burned and live stock taken. No estimate that I
know of has been made of the losses of the secessionists,
but it must have been almost equally great.
The measure was adopted from military expediency by
General Sheridan, but it was evidently a blunder, as well as a
great hardship to the people.
After the burning, the troops were withdrawn to the
Shenandoah valley, but very soon returned to winter here,
and established an encampment near Lovettsville, in this
county. The very forage and subsistence they had recently
destroyed was then needed by themselves, and supplies had
to be brought from Maryland.
One of the principal sufferers in our neighborhood was
my brother, Asa M. Janney, whose flouring and saw-mill,
with upwards of three thousand bushels of wheat, were
burned. He is one of the most thoroughly loyal citizens we
have, and one of the most excellent of men.
My own loss was small compared with many others; they
did not burn my barn, owing to its proximity to a
dwelling, but they drove away the horses and cattle owned
by my son-in-law, W. T. Shoemaker, and myself.
Feeling much sympathy for my neighbors, and especially
for the members of our religious Society who were stripped
of their property, I wrote to my friends in Philadelphia and
New York, describing the condition of affairs here, and
stating that some aid will be needed whenever the way
opens for the resumption of business in the spring. Our
Yearly Meeting last fall having appointed a committee to
extend relief to Friends in Virginia who have suffered from
the ravages of war, we think the present necessities of
those among us who require aid can be supplied from that
source.
Our northern Friends have responded promptly and
feelingly to our call, committees have been appointed to
receive subscriptions, and there is a prospect of liberal
contributions being made. *
My neighbors and other Union men in the county,
believing that we have a just claim to compensation from
the Federal Government for property burned or taken away,
requested me to go to Washington and lay our case before
Congress. Accordingly I wrote a petition, stating the case
and asking for redress, which was soon signed by many
loyal citizens. On reaching Washington, I waited on E. M.
Stanton, Secretary of War, who gave me no encouragement
to hope for any redress from his department. My cousin,
Charles P. Janney, of our county, joined me, at my request,
and we proceeded to work vigorously, calling on members of
Congress and bringing to bear all the influence we could
enlist in favor of our petition. The justice of our claim was
generally acknowledged, but the immense amount of similar
claims expected to be presented,
* Large contributions were received.
together with the enormous expenses of the war
induced some members to doubt the expediency of granting
the relief needed by our impoverished fellow-citizens.
Our petition being referred, in the House of
Representatives, to the Committee on Claims, we had
interviews with the members, and they agreed to report in
our favor. A joint resolution, to pay for the live stock taken
(about$60,000), was reported, and passed by the House, but
the close of the session being very near, it did not pass the
Senate. * There was also a bill reported
to pay for the
property burned belonging to loyal citizens, but it was not
acted on in either House.
I returned home in the
latter part of the Second month, in
time to attend our Quarterly Meeting.
Early in the Third month,
1865, a detachment of Moseby's
cavalry, usually called rebel guerillas, came into our county,
and began to seize the young men for conscripts in the
Southern army; they also proceeded to take one-tenth of all
the corn, wheat and bacon, and to impress the wagons and
teams of the farmers to transport it. Great alarm spread
through the county, many of the young men fled to
Maryland to escape conscription, and some who remained
were taken; but the soldiers did not relish the business of
conscripting, and nearly all were allowed to escape. No
members of our religious Society were taken.
One rainy night about
dusk, four mounted soldiers,
having with them three conscripts on foot, applied at our
house for entertainment. I declined receiving them; but they
insisted on staying, and I was under the necessity of
admitting them. An hour or two later, three other mounted
soldiers came, and would take no denial, so I had to admit
them.
Some of the soldiers sat up all night, by turns, to watch
the conscripts, who were sleeping on the floor, and the
other soldiers slept in the same manner.
Next morning, while the guards were attending to their
horses, one of the conscripts fled and was not pursued; the
other two were taken forward, but we understood they also
escaped, the soldiers not being anxious to recover them.
Third month, 15th. - It is a time of perplexity and
solicitude among us: the season is come for farmers to begin
their spring work, but they know not what to do. Very few
horses or cattle were left by the Federal troops, and those
few are liable to impressment by the rebels, who are still
engaged in taking away wheat, corn and bacon.
Third month, 21st. - The Federal troops, about one
thousand infantry and three hundred cavalry, having come
into the county and reached Hamilton, three miles from our
house, the guerilla cavalry under Moseby, one hundred and
eighty in number, met near our meeting-house (in front of our
dwelling), and formed in line. They waited awhile for the
approach of the Federals, and then proceeded towards
Hamilton to reconnoitre. About half a mile from that place
they met the advanced guard of the Union troops, a small
body, and fell suddenly upon them, driving them back to
their lines, capturing a few, and killing and wounding
several.
22nd. - In company with my friend, William Holmes,
I went to Hamilton, to see if any attention towards the wounded
or dead was needed. We found the Federal troops had gone and
taken another route to Upperville. Some of Moseby's men were
there. We entered a house, where we found three dead bodies and
one dying man. They were Union soldiers, and we understood four
had been buried, and one lieutenant was lying a corpse in an
adjoining house. Several wounded soldiers were in the village and
near it, one of whom I visited. Two of the rebels, we were told, had
been killed, and several were wounded. Finding there was no need
of our services, we returned to our homes, passing over the ground
where the fight had taken place and where a number of dead horses
were lying.
This skirmish was the nearest to our house of any that had
taken place, and seemed to bring home to us a lively sense of the
horrors of war.
Fourth month, 12th. - We are now looking forward with joy
and hope to a termination of this desolating and destructive war,
caused by the love of power and gain on the part of southern
slaveholders.
On Second-day evening, the 10th inst., we received the
gratifying intelligence of Lee's surrender, with the whole rebel
army, in Virginia. Our emotions cannot be expressed, but will be
remembered by us as long as memory endures.
During four years we have been exposed here to the
depredations of the soldiers, our young men liable to rebel
conscription, our loyal citizens sometimes arrested and imprisoned
by the rebels, the crops on some farms taken or destroyed, and the
people kept in a state of feverish anxiety.
Moseby's guerillas, this spring, came into the county,
and compelled the people to entertain them, sometimes
stopping at the farmers' houses in squads of ten, twenty or thirty,
and remaining without consent of the families where they lodged.
We now see few of them, and suppose they will soon be
disbanded.
May we feel duly thankful to the Great Ruler of the Universe
for this alleviation of our lot, and may we trust in Him alone as the
Giver of every blessing.
Fourth month, 19th. - The joy of the loyal people at the
prospect of deliverance from rebel oppression and anticipated
restoration of the National authority, is suddenly turned into
mourning for the loss of our beloved and venerated President,
Abraham Lincoln. The news of his assassination, first received here
on the 16th, seemed hardly credible, and the blockade at the Federal
lines on the Potomac was so rigid, that we could not immediately
obtain certain intelligence. On the 17th, we received a newspaper
confirming the sorrowful report, and now we feel the sad
bereavement which has brought deep and universal distress
upon the people of the loyal states. For myself, I can say that I felt
for him an affection and reverence that I never felt for any other
statesman, and having had some acquaintance with him, I mourn his
death as the loss of a personal friend. Many of the secessionists
who four years ago reviled his character, having lately become
convinced of his benevolent disposition and remarkable lenity
towards his enemies, now regret his removal by the hand of the
fiendish assassin, and look forward with dread to the rigid measures
anticipated from his successor.
Once more we may say the counsels of Infinite Wisdom, in
permitting such an event, are inscrutable to man; let us, therefore,
submit without a murmur, trust in God, and bow in reverence
before Him.
With a Minute of
Concurrence, with his brother, Asa M. Janney, as
companion, attends the Yearly Meetings of Philadelphia, New
York and Genesee, and some of the Meetings composing them.
Fifth month, 2nd. -
Left home with a prospect of attending in
Gospel love the Yearly Meetings of Philadelphia, New York and
Genesee, and some of the meetings composing them, and of
appointing others, as stated in minutes of concurrence from our
Monthly and Quarterly Meetings. My brother Asa went as my
companion.
Fifth month, 9th. - Attended two sittings of the Philadelphia
Yearly Meeting of Ministers and Elders. They were solemn and
instructive.
10th, First-day. - We attended, in the morning, the meeting for
worship at Race Street. The congregation was very large. Meetings
were held in both apartments, and in the school building.
My mind was brought into exercise, and the subject of the new
creation in the soul of man, by submitting to the light and power of
the Divine Word, was opened and explained.
The beginning and some of the successive steps of this great
work were illustrated by the account given by Moses of the
outward creation when this Globe was brought into order and
prepared for the habitation of man.
My dear friend Thomas Foulke, of New York, followed in an
impressive discourse, further illustrating the same subject.
In the afternoon we were at Spruce Street, and in the evening at
Green Street meeting, in both of which I had some service.
Fifth month, 11th. - Yearly Meeting was opened, and much interesting
discourse from several Friends was listened to with attention.
Third-day, the 12th. - This morning's sitting was chiefly
occupied with the consideration of the answer to the first Query
relating to attendance of meetings. It stands in relation to the other
Queries as does the first and great commandment in the
Decalogue. The worship of Almighty God and obedience to His
law are the foundation on which all other duties must rest.
In the afternoon the second Query, relating to love and
unity, claimed the attention of the meeting.
Fourth-day. - The forenoon sitting was occupied in considering
the answers to the third Query, which relates to plainness of dress
and address, the reading of the Holy Scriptures, and abstaining
from the reading of pernicious books and corrupt conversation.
Plainness of speech implies sincerity and truth. The faculty of
communicating our thoughts and feelings is a precious gift that
should never be abused by indulging in exaggeration for any
purpose whatever.
In the afternoon sitting of Fourth-day, there was much exercise
in relation to a free Gospel ministry. I found, towards the close of
the discussion, a duty laid upon me to open what I believe the true
grounds of the ministry dependent for its authority, its exercise
and its compensation on the great Head of the Church. The
objection to what is called in our Query "a hireling ministry," is
not merely that pecuniary compensation is received for it, but
because of the unauthorized assumption of the clergy. A
large class of them, the Roman Catholics, pretend to stand as
mediators between God and man, offering up, as priests, what they
call the sacrifice of the mass, and asserting that the bread and wine,
when consecrated by them, are the real body and blood of Christ.
Many of the Protestant clergy assume that they only who are
educated for the office and ordained by the imposition of hands are
authorized to preach the Gospel; while others among them claim no
more than a call to be teachers of the people from a sense of duty.
In the exercise of my gift as a minister, I have not found it my duty
to denounce those of other denominations who claim the same call,
nor to use harsh epithets, but rather to set forth the doctrines
and example of Christ and his Apostles in relation to the calling
and work of the ministry. We know that the ministry in our
Society is much mixed with that which does not properly belong to
it; and it does not become us to be censorious, but rather to speak
with humility and in charity.
The history of our religious Society shows that the doctrines
and testimonies of Friends did not take root or prevail in any part
of Christendom except in those countries where the Protestant
Reformers had broken the ground and prepared the soil.
They were instruments in the Divine hand, although many of
them were of the class called clergy, and were maintained by their
churches. Fenelon and Lady Guion were cotemporaries with
George Fox and William Penn. They were eminent for their purity
and self-denial; few have been more devoted than they were to the
service of God, and yet they did not see their way out of the
Church of Rome, but retained their connection with it.
They doubtless lived up to the light they had, and were
eminently useful in their day. If they had seen further,
and gone to the length that George Fox did in exposing superstition
and corruption in the Church, they would in all probability have
been put to death, as thousands of other devoted Christians have
been.
Some persons suppose that all the faithful disciples of Christ
will be enlightened in proportion to their obedience; but it appears
that Infinite Wisdom adapts His dispensations and imparts His
gifts according to the condition of His people and the services
required of them. There is a superintending Providence that
controls the order of events, not impairing the free agency of man,
and there is given to every devoted soul a measure of grace
sufficient to save it and to make it instrumental in promoting the
salvation of others.
Fifth-day, 14th. - Meetings for Divine worship were held. I
attended at Race Street, where the audience was very large. Several
communications in the line of the ministry were made, - most of
them lively. I thought I was favored with authority to preach the
Gospel. The language of the Prophet Daniel was brought to view:
"The Most High ruleth in the kingdom of men, and giveth it to
whomsoever He will, and setteth up over it the basest of men."
The overruling providence of God in the affairs of men, and the
guidance of His grace in the progress of the soul towards the
spiritual kingdom were the chief subjects dwelt upon. The calling
of Abraham, the preservation and fidelity of Joseph, the
deliverance of the Israelites from the house of bondage, the giving
of the Law, and the establishment of that people in the Land of
Canaan, were cited as instances of Providential interposition,
wherein the free agency of man was in no case violated, but all
things were made to work together for good to those who
loved God. The coming of the Son of God, the effect of
his ministry, his miracles and his sufferings, were dwelt
upon as evidences of the goodness and mercy of God, who
so loved the world that He gave His only begotten Son,
that whosoever believeth on him should not perish, but should
have everlasting life. The effect of his sufferings, death
and resurrection was to bear witness to the truth, - to
reconcile men to God and to establish the Gospel dispensation.
It is His life, His spirit and power, that saves the
soul by an inward change wrought in the character of
those who submit to His government.
Fifth-day, afternoon. - The meeting for discipline was
held, and again continued on Sixth-day till about two
o'clock p. m., when it closed in a season of sweet solemnity
and under a feeling of thankfulness for the evidences
of Divine favor we had been permitted to enjoy.
There was held at Race Street Meeting House, on Fifth-day
evening, a conference of Friends' First-day School
Association, at which delegates were present from Philadelphia,
Baltimore, Indiana and New York. The exercises
were very interesting and the reports encouraging.
On Seventh-day, the 16th, we had an appointed meeting
for worship at Norristown.
On First-day, attended in the morning at the Valley
Meeting House, and in the afternoon the Circular Meeting
at Radnor. The two latter were particularly favored with
solemnity and power.
On Second-day evening we reached Bristol, and held an
appointed meeting. I thought I was favored to preach
the Word of Life.
We then proceeded to attend the following meetings,
viz.: Falls, Middletown, Wrightstown, Newtown, Make
field, and Trenton, N. J.
They were all good meetings; but at Newtown and Trenton
especially I thought the stream of Gospel ministry flowed most
freely, and tenderness of feeling was manifested by many. May the
Lord of the harvest bless the work.
Fifth month, 22nd. - Arrived in New York.
23rd. - Attended the sittings of the Meetings of Ministers and
Elders. They were seasons of lively religious exercise.
24th. - In the morning, at Fifteenth Street, the congregation
was large, and several other ministers present. I found it my duty
to declare the Word of Truth, as I thought, with acceptance to the
people.
In the afternoon attended the meeting at Brooklyn, which was
large and ended well.
25th. - The Yearly Meeting was opened, the reports from the
Quarterly Meetings, read as usual, and some of the epistles from
other Yearly Meetings; the others postponed to a future sitting.
In the evening attended a conference of the First-day school
teachers and of others who felt an interest in this important
concern. The right training of the youth and their religious
instruction in the great truths recorded in the Scriptures, were the
subjects that engaged our attention, and I found it my duty to offer
a word of encouragement to those engaged in this work.
26th. - The Yearly Meeting was occupied in considering the
answers to the Queries and the condition of the Society. Many
lively testimonies were delivered. The exhortations of George
Truman were particularly good, and the meeting was considered
very instructive.
In the evening we met the Freedmen's Aid Association, where
interesting and encouraging reports from the colored schools
supported by Friends in the Southern States were
read. Being called upon to express my views on the subject,
I did so at some length, giving an account of our schools in
Virginia, and showing the necessity of continued labor in
this field for some time to come.
27th. - Meetings for worship were held in the several
meeting houses. I attended at Twenty-seventh Street, which
was lively and instructive.
In the afternoon we visited the Women's meeting. George
Truman was with us, both of us having obtained permission
the day before. He spoke very feelingly, and at considerable
length. I followed him, in a discourse on the origin of
Women's meetings for discipline, instituted by George Fox
about two hundred years ago. The tendency of these
meetings to educate the female mind in the qualities of self-reliance,
reflection and religious effort, was brought into
view, and the responsibility that rests upon that portion of
our Society, as mothers, wives and sisters was set forth.
In the evening we were at a meeting to promote the
interests of Swarthmore College, which was well attended
and lively.
28th. - Two sittings of the Yearly Meeting were held, in
which much interesting and instructive counsel was handed
forth by many.
In the evening a conference on First-day schools was
held, which was encouraging.
29th. - The Yearly Meeting closed under a feeling of
precious solemnity, the wing of Divine goodness being
extended over us, and it was thought to be the most
interesting and encouraging one held here for many years.
The subject of education was much discussed, and felt to be
highly important.
30th. - Held an appointed meeting at Flushing, Long
Island. It was small, but satisfactory. Our friend, Thomas
Foulke, was with us.
31st. - At Matinicock I was enabled to speak on the
calling and mission of the Apostle Paul, showing that by
becoming obedient as he was to the revelations of Divine
grace, and not consulting with flesh and blood, we may all
become, not only "almost Christians," but altogether
"devoted to the Lord's service."
In the afternoon, we had an appointed meeting at Jericho,
which was rather small, and I felt but little power to preach
the Gospel.
Sixth month, 2nd. - Attended meetings at Bethpage and
Jerusalem. The former small, the latter better attended and
more lively. Subject of discourse, The Mission of Christ.
3rd. - Was at the regular meeting at Westbury, and in the
afternoon went to the house of Edmund Willets, at
Manhasset, where we met a company of Friends who came
to see us. They were members of an association that
supports a colored school at Lincoln, Virginia, and wished
information in relation to the condition and prospects of the
colored people in our state. We had a very pleasant
interview with them.
4th. - Attended the regular meeting at Manhasset. I
thought it was favored with the evidence of Divine life In
the evening, had an appointed meeting at Brooklyn.
5th. - Attended a meeting in the City of New York,
appointed for me, at Friends' Meeting-house, Fifteenth
Street. In the early part I felt depressed and discouraged,
but was, through Divine aid, enabled to open and declare
some of the most important doctrines of Christianity relating
to the coming of Christ in the flesh, the nature of his
spiritual kingdom, the effect of his sufferings and resurrection,
the spreading of the Gospel, the Apostasy, the
Protestant Reformation, and the rise of the Society of
Friends.
It was considered by my companion and some others, a
highly favored meeting, but I felt humbled with the thought
that I had not done justice to the important subjects
embraced in my discourse.
7th. - Went from New York to Poughkeepsie in a
steamboat. The beautiful scenery on the Hudson and the
agreeable company we had, rendered the trip truly
delightful.
8th. - Attended meeting in the morning at Poughkeepsie,
and in the afternoon at Pleasant Valley. In both places
ability was given me to declare the Word of Life.
9th. - Held an appointed meeting at Ghent. It was solemn
and impressive, the Word of Consolation being preached to
the sorrowing and afflicted. After visiting the meetings at
Chatham and Albany, we went, by rail, to Niagara Falls, and
spent a day there very pleasantly in viewing the wonderful
cataract and other grand and beautiful scenery.
12th. - We proceeded on our way, by rail, to Lewiston,
and thence, by steamboat, to Toronto, C. W., where we took
the cars for Duffin's Creek Station. At Sherman Brown's we
have found a very pleasant home. There are about forty-seven
Friends, besides their own family, lodging in this
house, and very hospitably entertained.
Margaret Brown (widow of Nicholas Brown), is now in
her eighty-sixth year. Her mental faculties are much
weakened, and her memory impaired by age, but she is very
cheerful and happy, the sweet sense of Divine life and love
being still fresh, showing that the decay of the
corporeal nature does not affect the immortal part. She
appears in the ministry in brief and lively communications,
having the unction of the Holy Spirit.
Sixth month, 13th. - We attended the meeting of
ministers and elders, which was satisfactory.
14th. - The meeting in the forenoon was much crowded,
but very orderly and solemn. I was favored with ability to
open with clearness the subject of Christ's mission and the
nature of his spiritual kingdom. In the afternoon there were
many communications, most of them brief and lively.
Second and Third-days were occupied with the business
of the Yearly Meeting, one sitting only each day.
Fourth-day a meeting for Divine worship was held, which
was satisfactory, and in the evening of the same day,
Thomas Foulke and I held one at Whitby, where we were
enabled, through the condescending goodness of God, to
preach the Gospel of Life and salvation through Christ.
Sixth month, 18th. - The Yearly Meeting concluded. It
was considered highly satisfactory, being favored with the
evidence of Divine Life through which the business was
transacted in harmony and love. My dear brother Asa,
proceeded homeward immediately after the close of the
meeting, having remained with me as long as he expected
when he left home. His company has been truly grateful and
encouraging.
The same day I proceeded, in company with John
Hillborn and wife, to their residence, at Uxbridge, and on the
morrow attended an appointed meeting there, and the next
day one at Whitchurch.
21st. - We were at King in the morning, and at Yonge
Street in the evening. They were both good meetings, but
the latter more particularly favored. The subject
expounded was the first calling of the Gentiles through the
ministry of Peter, the conversion of Cornelius, the doctrine
then preached, and the terms of salvation through
Christ. A number of Orthodox Friends were present.
22nd. - My friend, Nathan Dennis, accompanied me as
companion, and we proceeded, by rail, to Lobo, where we
held an appointed meeting, thence to Yarmouth. I was there
favored to preach the doctrine of regeneration with life and
power, for which I feel thankful to the Author of all our
blessings.
25th. - Attended an appointed meeting at Malehide. It
was small, and to me proved laborious. I have felt humbled
under the consciousness of poverty and weakness, and trust
the Lord will be near to guide and keep me in this very
responsible service.
26th. - Held an appointed meeting at Norwich; then
travelled one hundred and fifteen miles to Pelham. It was
formerly a large meeting, but the number of members is now
much reduced. There was a full attendance of Friends and
others, and the stream of Gospel ministry flowed freely, for
which I felt thankful to the Author of all Good.
28th. - Traveled fifteen miles to Black Creek, where we
had a good meeting, and the same day went to Buffalo, and
held one in a large hall. Our friend, T. Foulke, joined in the
appointment. We both had satisfactory service in the
ministry. He afterwards went with me to see the Indians on
the Cattaraugus Reservation. We went by rail to Angola,
thence in a buggy, eight miles, to the house of Ashur
Wright. He and his wife treated us very hospitably, and we
found them intelligent and agreeable. We visited two Indian
families, but found only the women and children at home,
the husbands being in the fields at
work. Many of them have farms pretty well cultivated,
comfortable houses, and other evidences of civilization. We
saw three schools. One of then was taught by an Indian girl
named Harriet Two-Guns; another, more advanced, by an
interesting white woman named Clark. The Orphan Asylum
interested us very much. It is a well-arranged and well-kept
institution, in which a hundred orphans and destitute Indian
children are boarded, clothed and educated at an expense of
about one hundred dollars each. We witnessed some of the
exercises in the school, which were very interesting. The
institution is now in want of funds, the Legislature of New
York having this year appropriated only fifty dollars for each
scholar, but the state has extended its public school system
over the reservation, and a number of schools, are provided
for the Indian population. This state has, I believe, acted
with more liberality to the Indians than any other.
Sixth month, 30th. - We attended the Quarterly Meeting
held at East Hamburg, and after visiting a number of
meetings in western New York (in some of which my friend,
John J. Cornell, labored with me), we came to Macedon,
where I found openness for religious service. I began by
quoting the text, "We look for a better country that is an
Heavenly." Although we have cause to be thankful for the
temporal blessings we enjoy here, in a world admirably
adapted to supply our natural wants and to develop our
intellectual faculties, we must remember this is not our
permanent home, but only our temporary abode in this state
of probation.
The beneficent Author of our being, who has so well
provided for the sustenance of our bodies, requires, on our
part, labor to appropriate and enjoy His gifts; and so in the
spiritual relation He has provided for the sustenance
of our souls by the Word of Life, or Seed of the Kingdom
sown in the heart, which is His best of gifts, but its growth
depends upon our watchfulness, obedience and reliance
upon Him. We must ask if we would receive; we must knock
to have the Heavenly treasury opened to us; we must labor,
not for the bread which perisheth, but for that which
endureth unto everlasting life.
8th. - Attended the stated meeting at South Farmington.
It is usually very small, but notice being given, many
attended not in membership with us, and I found
considerable openness for religious communication, which
afforded the reward of peace.
9th. - Attended the usual meeting at Farmington, in the
house where the Yearly Meeting is held every other year.
The house is very large, and the small congregation being
scattered over it, had rather a discouraging effect upon my
mind. After a long interval of silence, I felt called to deliver a
brief communication, which I believe was acceptable and, I
trust, helpful to some.
In the afternoon of the same day, I went to Canandaigua
and took the cars to Elmira, where I had a few hours' rest,
and on the following afternoon arrived in Baltimore. Leaving
that city next morning, I reached home on the with of
Seventh month, and had the satisfaction to find my wife and
children well.
In this journey I have been absent from home seventy-two
days, have travelled two thousand one hundred miles,
and attended eighty-four meetings, of which fifty-eight were
for Divine worship and twenty-six for discipline. A large
proportion have been attended with the evidence of Divine
Life, some of them eminently favored, and I feel that I have
great cause to be thankful to the Good Shepherd, who
"putteth forth His own sheep and goeth before them."
In many places I fear luke-warmness prevails, and that
some meetings are on the decline, but there are others where
there has been some revival of interest, and an increased
attendance within a few years past. May the Author of all
Good cause His blessing to attend the work and call many
more to partake of his bountiful table.
Reflections upon his
sixty-ninth birth-day - Meets the Committee on
Indian Concerns, in Baltimore - A proposition before them from General
Grant, that they should take charge of some of the Western Indians -
They accept the charge - Part of the Indian committee wait on the
Secretary of the Interior and Commissioner of Indian Affairs - Meets
the Indian committee in Baltimore, where his name is proposed for
Superintendent of Indian Affairs - Accepts the appointment - Makes
preparations for a long absence from home.
1869, First month,
18th. - It is just one week since I entered
my sixty-ninth year. The ebbing tide of life admonishes me
that I am drawing near to the shore of eternity, and I
earnestly pray that the Almighty arm, which has hitherto
been my support and has helped me in many a trying hour,
may still be with me to the end. I acknowledge, Oh, Heavenly
Father! that I am unworthy of Thy many favors. I have been
a transgressor of Thy law written in my heart; and although I
have, through Thy mercy for many years past, endeavored
to walk before Thee in humility and obedience, yet I feel that
I am very deficient in watchfulness, in fervency of spirit, and
in devotion of heart. Be pleased, therefore, Oh, Most High!
to draw me nearer to Thyself, and through Thy grace to
bring me more into conformity with Thy beloved Son, Jesus
Christ, "the way, the truth and the life." May I be more fully
ingrafted into him, the true vine, and partake of that
nourishment which is supplied through him to all the living
branches. I believe Thou hast called me to labor in Thy
Church, and I thank Thee that Thou hast in many precious
seasons been with me, to enlighten my mind and warm my
heart with Thy love. May I never presume to take credit to
myself for Thy gifts, or seek to adorn myself with Thy
jewels. If any good shall accrue from my labors, to Thee
alone be the praise.
1869, Third month, 15th. - On the 13th inst. I returned from
Baltimore, whither I had gone to meet the Committee on
Indian Concerns of our Yearly Meeting. Several Friends
from New York, Philadelphia and Ohio, delegated by the
representative committees of those Yearly Meetings, were
also in attendance.
We met on the 6th inst. to consider a proposition sent us
by President Grant, before his inauguration, in relation to the
Western Indians. It was conveyed by a letter from E. S.
Parker (an Indian), who was one of General Grant's staff, viz.:
"General Grant, the President-elect, desirous of
inaugurating some policy to protect the Indians in their just
rights, and enforce integrity in the administration of their
affairs, as well as to improve their general condition, and
appreciating fully the friendship and interest which your
Society has ever maintained in their behalf, directs me to
request that you will send to him a list of names, members of
your Society, whom your Society will endorse as suitable
persons for Indian agents."
This letter, addressed to the secretary of our committee,
Benjamin Hallowell, was read and considered.
It was unanimously concluded, that there is in the duties
of an Indian agent nothing incompatible with the principles
of Friends, and our secretary was directed to issue a circular
letter to the clerks of the representative committees of the
five Yearly Meetings in correspondence with us, and also to
each member of our representative committee, giving to
Friends the necessary information, and suggesting that the
names of suitable Friends who may offer their services
should be forwarded to our committee, which is to meet on
the 16th of next month. The representative committee of our
Yearly Meeting is also to meet the 17th of next month, and
the names offered within our Yearly Meeting are to be
submitted for its approval.
Being in Baltimore at the time of the Quarterly Meeting, I
was at its sittings and the meetings for worship, which were
well attended and satisfactory. My dear friend, William
Dorsey, from Philadelphia, was there, and we took sweet
counsel together, being closely united in Christian
fellowship.
On Sixth-day, the 12th inst., I met some members of our
Committee on Indian Concerns, in Washington, and waited
upon the Secretary of the Interior and the Commissioner of
Indian Affairs. We also called on E. S. Parker, and informed
him of our action on his letter, which he promised to
communicate to the President without delay. I trust the way
is about to open for us to take some steps in the great work
of civilizing the Western Indians, and I earnestly pray that
we may be instrumental in the Divine hand to bring them to
the knowledge of the Gospel of Christ, the power of God
unto salvation.
On the 17th of the Fourth month, 1869, a convention of
Friends, composed of the Committee on Indian Concerns
and of the representative committee of Baltimore
Yearly Meeting, and delegates from the representative
committees of New York and Philadelphia, convened in
Baltimore. The chief business of the convention was to
determine who should be recommended by the Society as
superintendent and agents of the government in the Indian
service, in accordance with the invitation of President Grant.
My dear brother, Asa, who was in attendance, had some
weeks before felt constrained, by a sense of duty, to offer
his services as Indian agent. It was a great trial to himself
and family, and a source of regret to his neighbors, that he
should make this great sacrifice, for there is no one within
my knowledge more generally beloved.
Before the convention met, I was called on by Benjamin
Hallowell and Samuel Townsend to express their own desire
and that of other Friends, for me to accept the station of
Superintendent. I was much surprised, and endeavored to
excuse myself on the ground that I had been called to the
Gospel ministry, and it required great care and a clear sense
of duty to leave my present field of labor.
The Friends urged with earnestness the importance of the
mission to which we are called in the Indian country, and
said they knew of no other Friend than myself on whom they
could all agree. They desired me to take the matter into
consideration, which I agreed to do.
I spent almost a
sleepless night under deep exercise of
mind, and finally came to the conclusion that I would submit
to the judgment of friends, provided my wife would give her
consent. I have always thought that members of the Church
of Christ, when called by the body with unanimity into any
service, should be willing to make any sacrifice that may be
required, if they find the Spirit of Truth in their own hearts
concurring.
Believing, in this case,
that it was my duty to accept the
appointment (though sorely against my inclination), I
requested my brother to return, without delay, to Virginia,
and ask the consent of my wife. He very kindly and
promptly performed the service, and brought word that she
was resigned to the unexpected sacrifice required of her. I
consented to my name being brought forward as
Superintendent, and there was a unanimous expression of
satisfaction on the part of Friends present.
My brother Asa was
nominated also with unanimity as
one of the agents, and other Friends from our Yearly
Meeting and that of Philadelphia were also nominated. Some
days after the convention, I went to Washington with the
Friends who were appointed a committee to wait on the
President of the United States and the Secretary of the
Interior and present to them the names of the persons
selected. *
During the interval of
about a month from the time my
name was presented to the President until I started to the
scene of my future labors, my time was closely occupied in
arranging my affairs for a long absence from home.
Arrives in Omaha -
Names of Agents - Meets with a cordial
welcome - Holds a Public Meeting - Visits the Winnebago and
Omaha Agencies - The hardships the Winnebagoes had met with
from the Government - Writes a petition to the Government for
the reimbursement of a large sum of money - Congress refunds it -
The first Council - The allotment of land in severally discussed
and agreed to - Addresses them on Religion and Morality - to the
Omaha Agency, where the same subjects are discussed in Council
with the Chiefs.
I regret that I cannot
give a full account of my experience as
Superintendent of Indian Affairs in Nebraska, but my time was so
much occupied with the duties of the office, and my mind often so
much exercised and burdened with cares that I kept no journal and
made few memorandums.
The office of the Superintendency was at Omaha, where I
arrived on the 26th of the Fifth month, 1869, accompanied by
Thomas J. Saunders, who had been engaged as my chief clerk.
We had for fellow travelers my brother, Asa M. Janney, Agent
of the Santee Sioux, accompanied by his wife and two daughters,
Doctor Edward Painter, Agent of the Omahas, and his wife, and
Albert Green, Agent of the Otoes. The other Agents, Jacob M.
Troth, Agent of the Pawnees, Howard White, of the Winnebagoes,
and Thomas Lightfoot, of the Iowas, Sacs and Foxes, arrived at
their several posts in a short time after we reached Omaha.
I left my family at home, they intending to follow as soon as
I could make arrangements for their accommodation.
We found in the City of Omaha a cordial welcome, and were
assured that the sympathy of the most influential citizens would
be with us, wishing us success in our arduous undertaking.
It was said that when the announcement was first made of
President Grant's design to employ Friends as Superintendents
and Agents, much indignation was expressed by a few persons
interested in the furnishing of Indian supplies. This feeling,
however, was not expressed to us, and I suppose had subsided.
Having permission from our Monthly Meeting to appoint
meetings for Divine worship, I held one in a public hall soon after
my arrival, two of our Agents being present, whose sympathy was
grateful. It was attended by between one and two hundred
persons, and, towards the close, was solemn and impressive. There
being in the city some persons formerly connected with our
religious Society, or educated among Friends, I invited such to stop
at the rise of the meeting, and likewise others who inclined to do
so.
A dozen or more accepted the invitation, and we had a pleasant
conference.
In the early part of the Sixth month, accompanied by the late
Superintendent, H. B. Denham, I visited the Winnebago and
Omaha Agencies. I found the moral and physical condition of the
Winnebagoes far from satisfactory. Diseases of a scrofulous nature
were prevalent among them, arising probably from their uncleanly
mode of living in ill-ventilated lodges. Some of them indulged,
when opportunity offered, in intemperate drinking; gambling was
frequent, and other vices prevailed to some extent.
The disastrous circumstances in which these Indians were
placed for some years after their removal from Minnesota,
made it necessary for the Government to supply them with
subsistence, and at the time of my first visit five thousand
pounds each of beef and flour were issued to them every
week. They numbered at that time one thousand three
hundred and forty-three souls, having been rapidly
decreasing for several years. They have abandoned the
buffalo hunt, and have in the United States Treasury a large
fund, the interest of which is paid them in food, clothing and
money.
The Indians of the Winnebago tribe had great cause to
complain of the treatment they had received. In the year 1833
they were located in Wisconsin, where they had lived for
some generations, but their lands being coveted by white
settlers, they were forced to remove to Turkey Creek, about
fifty miles west of Prairie du Chien. Some time subsequently,
the same cause operating, they were removed to Minnesota,
and afterwards a third removal was forced upon them to
another part of the same State. There they remained until 1863,
on a beautiful and fertile reservation, occupying good farms
and houses. They were the firm friends of the Whites, and
when the Sioux rose suddenly and massacred a large number
of the citizens of Minnesota, spreading terror throughout the
State, the Winnebagoes remained quiet and peaceable, as
they had always been.
Notwithstanding their friendly and peaceable conduct,
their removal from the State was demanded, and, with only a
few days' notice, they were required to quit their homes,
leaving behind them most of their stock, their implements of
agriculture and their growing crops. They were put on board
steamboats crowded to excess and short of provisions.
Thus they were transported to Crow Creek,
a station in the Territory of Dakota. It is described in one of
the of official reports as "A sandy beach, on the west side
of the Missouri River, in a country remarkable only for the
rigors of its winter climate and the sterility of its soil." After
enduring sufferings too terrible to relate, and the loss of
several hundreds of their tribe by starvation and freezing,
they abandoned the inhospitable station to which they had
been exiled, and passing down the river in canoes, landed
near their present place of residence in Nebraska.
Impoverished and disheartened by their inhuman
treatment, they were for some time longer subjected to
severe privations, until at length the Omaha Indians
consented to sell them a part of their ample reservation,
where they are now located. Great as was the injury inflicted
upon them by their removal, it was still further aggravated by
charging them with the cost of their transportation and
subsistence, amounting to upwards of two hundred and
thirty-two thousand dollars. This sum was taken out of
their tribal funds, derived chiefly from the sale of their lands
in Minnesota. I wrote for them a petition to the Government
for its reimbursement, which was signed by their chiefs and
forwarded to Washington.
The Commissioner of Indian Affairs and the Secretary of
the Interior earnestly advocated their request, and an Act of
Congress was obtained to refund the amount and invest it
for the benefit of the tribe.
In the first council I held with the Winnebagoes, the
allotment in severally of a portion of their lands was a
subject of discussion. This important measure had been
provided for by an Act of Congress passed in the year 1863,
but had been delayed by the refusal of the Indians to give
their consent, because they thought that eighty acres to
each head of a family would not be adequate to
their wants. The matter being fully explained to them, and
earnestly recommended, they freely gave their consent, and
expressed their desire that it should take place at an early
day.
The survey was soon after commenced and the allotment
made.
In my address to the Winnebagoes assembled in council,
they were told of the Great Spirit who created the world and
of His Son Jesus Christ, who came to teach the way of Truth.
They were exhorted to abstain from vicious habits and to
live virtuously; to obey the teacher placed in every heart by
the Good Spirit; to treat their wives kindly, and not lay heavy
burdens on them; to bring up their children in industry and
to send them to school; and finally, they were advised to
prepare themselves and their children for adopting the habits
of the white man and becoming citizens.
From the Winnebago we went to the Omaha Agency, a
distance of about ten miles southward. The members of this
tribe are more provident and self-reliant than the
Winnebagoes. They seldom require any subsistence to be
furnished them by the Government, their crops of corn and
vegetables and the proceeds of their buffalo hunts being
sufficient, with the addition of a small cash annuity secured
to them by treaty stipulation.
In a council held by me, in conjunction with Agent
Painter, at the Omaha Agency, Sixth month, 3rd, 1869, the
chiefs and head men, with many others of the tribe, being
present, I addressed them, through an interpreter, nearly as
follows:
"Brothers: Your Great Father, the President of the United
States, having commissioned me to have the care of my red
brethren in the State of Nebraska, I have come
to see you and to say that I wish to do you all the good I
can. I belong to the Society of Friends, or Quakers, who have
always been friends of the Indians. It is now nearly two
hundred years since our fathers met in council with the tribes
of red men who lived on the banks of the Susquehanna and
the Delaware, and made a treaty of friendship which has
never been broken. I suppose some of you have heard of
William Penn, whom the Indians of that day called the good
Onas. I am one of the children descended from a friend and
companion of that great and good man, and I bear the same
love to the Indians that he did. Our people, the Friends, or
Quakers, have always kept up a friendly intercourse with the
Indians, and we have had some of the tribes under our care.
Many years ago our Society sent teachers, farmers and
mechanics to reside among the Indians on the waters of the
Scioto and Wabash, and when the Indians were removed
from Ohio, some of the Friends followed them to Kansas,
where they are still doing all they can to protect and improve
them.
"We have also had Friends residing among the Indians in
the State of New York, and have frequently visited them.
Last summer I paid a visit to the Senecas on their reservation
at Cattaraugus, and found them in a prosperous condition.
Many of them had good houses and good farms. They had
schools for the education of their children, and were
increasing in numbers.
"Brothers, I do not come here to make you many
promises; I wish to make few promises and always to keep
them. I know that in times past you have often been
wronged by white men, but I feel assured that your Great
Father at Washington intends to protect you in your rights,
and to do you all the good in his power. He has appointed
General E. S. Parker, an Indian chief from the State of New
York, Commissioner of Indian Affairs, and he has sent your
friends out here to be superintendents and agents.
"One of the most
important subjects for you to consider
is the allotment of your lands, provided for by a treaty
you made with the Government in the year 1865. In that treaty
it is stipulated that there shall be assigned to each head of a
family one hundred and sixty acres of land, and to each male
person eighteen years of age and upwards, without a family,
forty acres of land, to include in every case, as far as
practicable, a reasonable proportion of timber. It was the
intention of the government that these lands should be
conveyed to each family by patent in such a manner that
they could not be taken from you. I am informed that you
have objected to this allotment, because it makes no
allowance for your young children, and for this reason it
has been delayed. Now I wish you to consider that such a
division of a part of your lands will not impair your title to
the remainder of the reservation; you will still hold it as you
do now. It will, on the contrary, help to secure your title by
giving you a firmer hold upon that part to be allotted to your
families. I fear the time will come when white men will covet
your beautiful and productive reservation, and try to wrest it
from you. You should build on it, fence it and break it up this
summer, so that it may be ready for planting next spring.
Answer of Fire
Chief. - "Grandfather *: When
we made the first treaty (that of 1854), all of the tribe were
present. They all agreed to the terms of that treaty, and
joined in a great war whoop; but as we cannot go by the old
treaty, we will accept our allotments under the new one."
* The Indians always addressed the
Superintendent as
Grandfather,
and their Agent as Father.
Yellow Smoke (Chief). - "Grandfather and Father:
It is good for you to meet with us, and to tell us about this
business. We would be glad if all the great people were here
to listen to what has been said. We are very glad that our
Grandfather and Father are here. We know that God made us
all. I am glad you are all here while I tell you what is in me. In
regard to the allotment, it is right that our children should
have the same chance as ourselves. We are not against the
wishes of our Grandfather and our Father, but we want you
to understand our ways. When any one has property he
stands his ground and does the best he can. We want to do
so too. Grandfather, I am glad to hear the words you have
spoken; we want our children to have land as well as money.
Our Grandfather has told us that our land belonged to us.
We remember this a long time. When I hear this I am glad,
and speak as loud as I can. We hear a great deal about you,
that you are good people, and that you will do the best you
can for us. It is best to do business right when we come to
talk before you. We want to make all things satisfactory."
Samuel M. Janney. - "I desire to say, we do not
assure you that the land will be given to your children as it
is now given to you under the treaty of 1865, but I say that
you will have plenty of land left after your farms are set
apart to you. I only say, we will do the best we can for you."
Standing Hawk (Chief). - "Grandfather and Father:
We agree to what you advise us to do. We agree to take the
land allotted to us under the treaty of 1865. Grandfather and
Father, when we first heard your good people were coming
amongst us, we were glad, and we are glad to see you here
to-day. We have heard so much about you that we were
anxious to see you, and are very
glad to hear what you have said to us. When you said the
ground was good, we knew that was true. We raised
more than we could use, and have some to sell."
E. Painter (Agent). - "My Friends and Red Brethren: It
makes my heart glad to meet my brothers of the Omaha tribe
in council to-day. What your new Grandfather has said to
you is true. I have known him a long time. He will try to have
justice done to you. You say that you are agreed to have
your lands allotted to you in severalty according to the
terms of the treaty of 1865. If this is done, your farms will
have to be laid out by a surveyor, and corner-stones, or
boundaries, be set, so that each of you will know where his
own land comes to. To do this, a surveyor will have to be
employed, and this surveyor must be paid. You have a large
fund in the hands of the Government, that is left of the
money paid by the Winnebagoes for the land you sold them.
Are you willing to have the money taken out of this fund to
pay for surveying your farms? We think it will cost about
five hundred dollars, to pay the surveyor."
Louis Sansouci (Interpreter). - "They say they are all
agreed to have the surveyor employed and paid out of the
fund, as you advise."
Here a petition to the Commissioner of Indian Affairs was
written, asking for an appropriation of five hundred dollars
to pay for surveying, which was signed by the nine chiefs
and witnessed by the Agent and United States Interpreter.
The signing by the Indians was done, as usual, by touching
the top of the pen while a cross was made and the name of
the signer written by a clerk.
The Indians were then asked by the Superintendent
whether they wanted any more schools. They had for some
years been appropriating out of their tribal funds
three thousand seven hundred and fifty dollars per annum
to support a mission school under the control of the
Presbyterians, but only a part of the tribe was benefited by
it, and the late Superintendent had recommended that the
contract with the Board of Missions should be annulled,
and the same sum devoted to several schools.
The Indians were now informed that three school houses
could be built for about two thousand dollars, and the
balance, one thousand seven hundred and fifty dollars,
might be used to employ teachers the first year. After the
first year, it was supposed that three thousand dollars a year
would be sufficient to support three schools.
The chiefs took the proposition into consideration, and
unitedly agreed to petition the Commissioner of Indian
Affairs to annul the contract with the Mission Board, and
apply the funds to the support of these schools.
Their petition was granted by the Commissioner, and
carried into effect; three schools were supported from the
tribal fund, one of them was kept at the Mission
schoolhouse and taught by a member of the Mission family.
In addition to the business matters discussed with the
Omahas in this council, I spoke to them in relation to their
moral improvement and religious duties.
Some account of the
Pawnee Tribe - They are suspected of the murder of
a white man - The Superintendent holds a council with the chiefs on the
subject - Four Indians are delivered up and taken to Omaha - Their
trial - After twenty-two months' imprisonment they are admitted to
bail - The chiefs and Superintendent and Agent become responsible for
them - Superintendent visits some of the Agencies with a deputation of
Friends - Congress appropriates$30,000 for Indian civilization -
Letter to a convention of Friends held in Philadelphia - Letter to
Benjamin Hallowell - Letter to Commissioner of Indian Affairs.
The largest tribe of
Indians in the Northern
Superintendency was that of the Pawnees, numbering, in 1869,
about two thousand four hundred, and divided into four
bands, viz.: Chow-ees, Kit-ka-has, Pe-ta-how-e-rat and
Skedees.
The Skedees were formerly an independent tribe, but
being conquered by the Pawnees, were incorporated with
them, and allowed the same privileges as other members of
the tribe. Their language was somewhat different, but by
long intercourse, had become assimilated to the Pawnees. In
the year 1830, it is said, they numbered twelve thousand, and
at that time they made a treaty with the United States
Government, by which they agreed to remove their villages
to the north side of the Platte River, leaving the south side
clear, and ceding the right of way to emigrants. In
consideration of these concessions they were to receive an
annuity and to have farmers, smiths and teachers sent to
instruct them.
They settled at Plum Creek, a branch of the Loup Fork,
and efforts were made to teach them letters and farming until
1846, when all the whites were driven out by the Sioux. Two
years later the Pawnees abandoned the ground and returned
to the south of the Platte, where they joined a remnant of the
tribe, who had always remained in their village.
In 1857 they made another treaty with the United States
Government, and soon after removed to the north of the
Platte, where they settled on a large reservation of fertile
land, about one hundred and twenty miles west of Omaha
City.
My first visit to the Pawnees was made under very
unpleasant circumstances. About three weeks before I
entered on the duties of my office, a white man was
murdered on an island in the Platte River, and it was
generally believed that the murderers were members of the
Pawnee Tribe. Soon after being informed of it, I went to the
Pawnee Agency, and on the 30th of the Sixth month, 1869,
held a council with the chiefs and head men of the tribe, in
which the late Agent, C. H. Whaley, acted as secretary. My
opening address to the Indians was reported as follows:
"I have been commissioned by your Great Father at
Washington, the President of the United States, to promote
your welfare, to protect you in your legal rights, and to
require you to respect the rights of each other and of the
white people around you. I have lately received instructions
from the Commissioner of Indian Affairs at Washington, part
of which I will now read to you. He says:
" 'Care should be taken to inform Indians claiming to be
friendly, that they must not violate the laws of the
United States by acts of murder, theft or robbery, that for
such crimes the tribe will be held responsible, and their
annuities will be withheld until the offenders are delivered
up.'
"It is my painful duty to inform you that Edward
McMurty was murdered on the 8th of last month, and there
is much evidence to show that it was done by one or more
members of the Chow-ee Band of Pawnees. This wicked
deed was committed on an island in the North Platte River, in
the north-east part of Polk County, Nebraska. The body of
the murdered man has been found with an arrow sticking in
it, and a coroner's jury has given a verdict that Edward
McMurty was, on the 8th of May last, willfully and
maliciously murdered by members of the Chow-ee Band of
Pawnee Indians.
"George D. Grant, one of the witnesses who gave
testimony in the case, is here to repeat his testimony in your
hearing, in order that you may fully comprehend the
grounds on which the verdict is founded.
"I am not willing that the imputation of this crime should
rest upon the Pawnee Indians without a full and thorough
examination. You may, perhaps, know who committed the
wicked deed. If you know, it is your duty to inform us, and it
is to the interest of your tribe to have the offender punished.
"If you will deliver up the man or men whom you
suppose to be guilty, he or they will be tried before a court
of the United States, and will be allowed counsel to plead
for them in order that strict justice may be done. If they are
found to be guilty, they will have to suffer the penalty
provided by law; but if their guilt cannot be proved, they
will he acquitted by the court."
The verdict of the coroner's jury was then read and
interpreted in Pawnee, and George D. Grant gave his
testimony, which was also interpreted.
Peet-ah-La Shar, the head chief, rose and said: "I lost my
friends by the whites last winter. I don't grieve over it much,
and did not intend to speak about it to-day. We are afraid,
when we go on the hunt, of being killed by white men. Our
men were killed last winter when they had done nothing
wrong. We also lost a large number of horses; the white men
down in Kansas have them. We thought to talk with our
Great Father about it, and that he would see us righted. We
do not allow our men to kill white men. We send our warriors
out with white men to fight the Sioux. We have nothing to
eat now. Grasshoppers destroyed our corn last year. We
hope you will take care of us."
Superintendent. - "This is a painful business to me, but
it is my duty to do it. If it is not settled in some way, there
will be continual trouble. I think it is just as wrong for white
men to kill Indians as for Indians to kill white men. I am
willing to protect you in your rights, but you must respect
the laws; you must not kill white men nor steal their horses.
The best thing for you is to stay on your reservation. As
soon as this business is settled, I intend to ask your Great
Father in Washington to give you something to eat."
Mad Bull. - "It was some of my relations that were killed
in Kansas last winter. The news has gone to our Great
Father long ago, but we hear nothing of it."
Superintendent. - The Indians that were killed in Kansas
were beyond my jurisdiction. I have no power or control
down there. If you wish to have the men in Kansas
punished who wronged you, the best way is to deliver up
the men who killed McMurty."
Ter-re-Kah-wah. - "Some of my relations were killed by
white men. Twelve of my relations were killed in Kansas. We
could do nothing about it. If it had been done by Indians, we
should have had our revenge; but as it was by white men,
we did nothing in revenge, and do not desire it. About the
man killed I have nothing to say; I know nothing of it. We
are willing to say nothing about the men we have lost by
whites if you will say no more about the white man that has
been killed."
Superintendent. - "You have been speaking about men
killed in Kansas. I have said I have no jurisdiction there. It is
not the way of the white man when his friend is killed to go
out and kill the first man he meets. We have laws, and the
guilty have to be punished. I hear that your men have been
in the habit of going to Kansas after horses. When you go
and take their property, they retaliate upon you. You must
give up the practice. I will send an account of what you say
here to Washington. It is your duty to find out who
murdered McMurty, and deliver up the criminal. Under my
instructions, I cannot deliver the goods until a greater effort
has been made to deliver up the guilty party. I have
concluded to stay till to-morrow morning, and if you will find
the men that did the murder, I will start wagons for goods,
and have some of them here to-morrow night. If the criminals
are not delivered up tomorrow morning, I shall go to Omaha
and write to Washington for further instructions."
The council being adjourned, some of the members met
me next morning, when Peet-ah-La-Shar, the head chief,
reported as follows:
"The general talk in the tribe is, that the persons engaged
in the murder of McMurty are four in number, and all are
members of the Pe-ta-how-e-rat Band of
Pawnee Indians. These four persons are all out with Major
North in the United States service as Pawnee scouts."
The result of my conference with the chiefs and head men
was, that they agreed to surrender those on whom suspicion
rested. The four delivered up and taken to Omaha for trial
were named Yellow Sun, Little Wolf, Horse Driver and Blue
Hawk. They were kept in prison until the 4th of Eleventh
month, when they were brought before the United States
District Court, Judge Dundy presiding.
The prosecution was conducted by S. A. Strickland,
United States Attorney, and the defence by C. S. Chase,
whom I had employed under instructions from the
Commissioner of Indian Affairs.
It was found exceedingly difficult to obtain an
unprejudiced jury. Out of thirty jurors called, fifteen were
excused on the ground of their enmity towards Indians. The
trial excited deep interest, being the first of the kind that had
taken place at Omaha. The jury brought in a verdict, guilty of
murder, in which the four prisoners were all implicated; and
the counsel for the defence moved an arrest of judgment on
the ground that the United States Court had no jurisdiction
in the case, because the murder was not committed on the
reservation, but on territory subject to the laws and
jurisdiction of Nebraska. The court being doubtful of its
jurisdiction in this case, remanded the prisoners to jail in
Omaha, and postponed further proceedings to another time.
In the Second month, 1870, the court met, and the case of
the four Pawnee prisoners was again postponed until the
Fifth month following.
In my correspondence with the Commissioner of Indian
Affairs, I recommended, in case the death penalty should be
pronounced against these Indians, that Yellow Sun's
sentence should be commuted to imprisonment in a
penitentiary for life, and that Little Wolf and Horse Driver be
imprisoned in-the same for one year. I believed that Blue
Hawk was innocent, and recommended his pardon. The
evidence against Little Wolf and Horse Driver was not
conclusive, it only proved that they were on the island at the
time of the murder. Yellow Sun was considered guilty both
by whites and Indians, and during his imprisonment the
other three Indians in the same cell would have no
intercourse with him. He sat alone in silence, and had to eat
alone.
At a subsequent term of the United States Court, Judges
Dillon and Dundy decided that they had no jurisdiction in
the case, and the four Pawnees were surrendered to the
State authorities.
They were indicted by a grand jury in Butler County, and
the case transferred, by a change of venue, to Lancaster
County, to be tried at Lincoln, the capital of the State. I
attended the court there several times, with our counsel and
witnesses always ready, but the prosecuting attorney was
never ready.
On the 5th of Sixth month, 1871, after the Indians had been
prisoners about twenty-two months, most of the time in
Omaha, our counsel presented a petition on their behalf,
praying for their discharge. By a writ of habeas corpus,
they were brought before Judge Lake, at Omaha, and he
decided to admit them to bail, if the chiefs would become
responsible for their appearance at the next term of the court,
to be held in the fall. He required the four chiefs to enter bail
in the penalty of five thousand dollars, and Agent Troth and
myself jointly in the penalty of one
thousand dollars. The chiefs readily accepted the terms,
pledging their annuity money to that amount, and J. M.
Troth and I agreed to become sureties on the bond,
although we thought it ought not to have been required of
us. They were then released from jail, and went home with
their agent rejoicing in their freedom. After some further
delays, the prosecution was abandoned and the sureties
released from their bonds.
The Indians bore their long imprisonment with patience,
and evinced gratitude to visitors who made small
contributions to promote their comfort. It was my practice,
while at home in Omaha, to visit the prison every First-day
afternoon; at first to see the Indians, and afterwards to hold
religious meetings within the audience of the other
prisoners.
In the summer of 1869, a deputation of Friends visited the
Indian Agencies in the Northern Superintendency.
Benjamin Hallowell represented the Indian Committee of
Baltimore Yearly Meeting; Franklin Haines, that of New
York; and Philadelphia Friends were represented by John H.
Dudley, of New Jersey, and Joseph Powell and wife, from
Pennsylvania.
I accompanied them to all the agencies except one, which
I had recently visited. I enjoyed their company and
appreciated their suggestions in regard to the management
of Indian affairs.
In a memorial addressed to Congress, in the Third month,
1870, by a convention, representing six Yearly Meetings of
Friends, they asked for an appropriation of one hundred and
forty thousand dollars, to promote the civilization of the
Indians, by supplying them with agricultural implements and
live stock, to establish schools, and to pay teachers. An
appropriation of thirty thousand
dollars was granted, which I distributed among the several tribes
in the ratio of their population.
In the memorial,
reference was made to the condition of the
Indians in the Northern Superintendency, as seen by our visiting
committee. "These wards of the Government,"
they say, "were
found in a very depressed and degraded condition, as a general
thing, poor, hungry, idle from want of means and inducements to
labor; destitute of suitable clothing; complaining of unfulfilled
treaty stipulations; living in lodges, with several families in a single
apartment, thus excluding that healthful privacy which decency and
virtue require; the lodges dark, unventilated, often filthy, and as a
consequence of this condition, sickness extensively abounding,
especially among the children - scrofulous gatherings and ulcers,
sore eyes, debility and consumption."
"OMAHA,
Fourth month,
29th, 1870.
"DEAR FRIENDS:
"At the Santee Agency the survey of the allotments of land in severalty
is well advanced, and the Indians are eager to occupy their farms as soon
as houses can be built. A new steam saw-mill has been put in operation,
a large number of saw-logs are in readiness, and lumber is being
rapidly prepared for building purposes. The Agent expects the Indians
to do most of the work in erecting their own houses. He has contracted
for machinery to build a flouring-mill on Bazille Creek, which affords a
sufficiency of water power. He has seeded about one hundred acres with
spring wheat, and intends to
put in a corn crop on the Agency farm. The schools are flourishing and
the Indians manifest a disposition to help themselves by honest labor.
The condition of the tribe is very encouraging.
"At the Winnebago Agency about three hundred acres of prairie land were
broken by Indian labor last summer to prepare for a crop this year. The
Agent writes: 'We are getting along very nicely with our work, having
finished sowing about four hundred acres of wheat several days ago;
it is now coming up and looking well. We are at this time plowing for
corn and preparing to build fence.' The allotment of land in severalty
is well advanced towards completion. The schools, according to the last
information I received, were in a satisfactory condition.
"From the Omaha Agency the Agent writes: 'Industry and thrift are now
taking the place of idleness and improvidence. The men work well, and
even the old chiefs now shoulder their axes and go into the timber to
work with the rest.' The timber they have been cutting is for their own
use, to be sawed into lumber for the building of their houses. The past
winter was the first in which they have had the care of their own cattle.
Though steadily worked, they are now in good condition, and not one has
died, so far as the Agent has learned. Only one day school has yet been
established, though many express a desire to go to school that cannot be
accommodated. Funds are much needed for the support of more schools.
"At the Pawnee Agency a disposition has been manifested recently by many
of the men to engage in agricultural labor, which has hitherto been
performed almost exclusively by the squaws. The sum of four thousand
dollars, deducted from their annuity last fall by direction of the chiefs,
has, in accordance with their wishes, been applied this spring to the
purchase of wagons, harness and plows. They have a very large number of
ponies, which were of little use except when they went on the hunt; some
of these have been broken to work, and are now used for agricultural
purposes.
"A considerable area of land has been prepared for a wheat crop and is
probably sown by this time. These Indians generally raise a large supply
of corn. The Manual Labor School is flourishing and now numbers
seventy-five Indian boys and girls, who are boarded, clothed and
taught the most useful branches of an English education The boys are
taught to work on the farm, and the girls instructed in
household work. The Agency farm is cultivated by the labor of the boys
and of young men who have been educated in the school.
"The Agent of the Otoes and Missourias writes: 'The condition of the
tribe is very promising, and I think its prospects are gradually growing
better. A day school, under the care of an experienced teacher, is
progressing satisfactorily, but its existence does not do away with the
necessity of an Industrial School.'
There has been much sickness in the tribe, and about thirty children have
died, mostly from measles. The practice of bleeding for the cure of most
diseases is very common with the Indians, and often injurious. The funds
sent by Friends for the supply of suitable food for the sick has been of
great service, and in some instances medical aid has been supplied from
the same source. All the children of the tribe have been clothed by the
Society of Friends, and now present a very creditable appearance. They
attend school with cheerfulness.
"From the Great Nemaha Agency I returned yesterday. There has recently
been much sickness among the Indians, chiefly from measles, but a
skillful physician living within six miles of the reservation, has
attended them, and the deaths have been few.
"The Iowa Tribe is evidently much improved since I first saw it, and many
of the men who were formerly intemperate and idle, have reformed, and are
now sober and orderly in their habits. The school, taught by Mary B.
Lightfoot, is well attended, and the progress of her pupils encouraging.
The supplies of clothing for the women and children, and suitable food
for the sick, furnished by the Friends, have been faithfully appropriated
and gratefully received.
"It will be seen by the foregoing account of the several agencies, that
we have no cause for discouragement. Some progress has already been made,
and we trust that much more will be accomplished through patient and
persevering effort, under the providential care and guidance of the
Universal Father who called us to this interesting field of labor.
"The Friends engaged in this work are harmoniously
co-operating for the
advancement of our red brethren in their moral and social condition,
preparatory, as I hope, to their acceptance of the blessed truths of the
Christian religion. I am fully assured that no teaching of religious
truth will be of much avail without a pure and consistent example on the
part of the Agents, employes and traders, who are
entrusted by the United States Government with the responsible duty of
watching over the Indians, supplying their wants and instructing them in
the arts of civilized life.
"With this view I have uniformly recommended to the
Agents, that when
changes are made in the employes and traders, a preference should be
given to such members of our Society as feel a religious concern for the
welfare of the Indians and can harmoniously co-operate with us. It is
exceedingly desirable that men with families should be sent in preference
to others, for the presence and good example of pious and refined women,
who are willing to visit the Indians and instruct them in their
domestic duties, will be more effectual than any other means we can
employ for their civilization.
* * * * * * * *
"Liberal contributions have been sent from nearly
all the Yearly Meetings,
and thousands of hearts have been gladdened by the well-timed charities
of Friends.
S. M. JANNEY,
"B. HALLOWELL:
"Dear Friend. - I am stopping here on my way back from the Santee
Agency, which I visited in company with our friends Joseph Mead and
Benjamin Chase. During the last three weeks I have passed
through much
trouble and solicitude in the performance of my official duties. On the
10th of last month I received information that the Winnebago Indians were
in a very dissatisfied condition, and that they wanted to see me. I
started next morning, accompanied by my daughter Cornelia, and
arrived at the Agency on the 13th. In the meantime, Agent White and wife
had gone to Omaha to see me, and we missed each other on the way. They
came back immediately, and we held a council on the 16th, in which the
Indians brought forward their complaints.
"One grievance was, that in the allotment of lands the timber land had
been left out, to be used in common by the tribe, because it was at one
end of the reservation, and the land too much broken to be fit for
tillage. The same arrangement had been made by Agent Painter, and the
Omahas were satisfied with it.
"The Winnebagoes insisted that their timber land, where many of them live
and where some of the chiefs have houses, should be allotted, and my
statement, that it was unfit for tillage and unhealthy to live on, made
but little impression. They said, when God willed them to die, they would
die anywhere. They acknowledged that Agent White was an honest man, but
they found fault with him because he had not had houses built for them. I
defended him, showing that he had not received money to build them with,
and informed them that some of our Friends would be here in a few days,
when I would see them again, and encouraged them to go to work for
themselves.
"The next day I returned to Omaha City, and found
at our house Joseph
Mead and Benjamin Chase, who had come as a committee
to visit the Indians.
I staid at home a day, and then took the Friends in my wagon
and started
back to the Agencies. We spent one day at the Omaha
Agency, where we found
things in a satisfactory condition. I was particularly pleased to see how
large a quantity of timber the Indians had cut and hauled
for building
their houses. Their allotment of land having been ordered
and completed
before those of the other agencies, gave them an earlier start in the
selection of their farms.
"We held a meeting for worship at the Omaha
Agency on First-day morning,
the 22nd of Fifth month, and then went to the Winnebago
Agency, where we
held one on the evening of the same day.
"On Second-day we went to look at the timber
land on the Winnebago
Reservation, and on Third-day, the 24th, we held a council with the tribe.
The Indians had complained that they had not cattle to work with. I told
them we had concluded to issue to them all the oxen, consisting of
thirty-five pairs, all the cows and bulls, numbering one hundred and
sixty-eight, and all the young cattle. These cattle had been bought for
them by our predecessor in office and never issued, because, they said,
the Indians would not take care of them. I found the cost of cutting hay
to winter them, and paying the wages of three herders, amounted to twice
as much as the yearly increase of the cattle was worth, and I thought it
best for the Indians to have them in their care. This issue of the cattle
was very satisfactory to the Indians, but they still insisted on the
allotment of the timber land, and the objections expressed by myself and
the committee of Friends were unavailing. Finding them apparently
unanimous, we agreed to grant their request on the following conditions:
1st. The timber and fire-wood still to belong to the tribe, to be used
in common.
"2nd. The timber land to be allotted to families, in lots of forty acres
each, and forty acres more on the prairie to be allotted to each of the
same families.
"3rd. No houses to be built for them in the timber, but those living
there may be assisted in building houses on their prairie lots.
"This plan has given general satisfaction, but we hope they will come out
of the timber and live on the prairie before long. They found no further
fault with Agent White, and the council ended well. The committee thought
some person or persons had been secretly at work to render the Indians
dissatisfied with the Agent.
"In the evening, after the council adjourned, two citizens of Cummings
County arrived at the Agency, who reported that a white settler, named
Oscar P. Munson, had been murdered in Wayne County, just beyond the
boundary of the reservation, and they suspected that the Winnebago Indians
had done it. The body of the deceased was found near his plow; the head
was cut off and could not be found. The deed had been done on the
Fifth-day preceding (Fifth month 9th,) and the body was not found until
First-day.
"We spent many hours on Fourth-day, the 25th, in the examination of
witnesses, in the presence of chiefs and other Indians, but could obtain
no testimony sufficient to warrant the imprisonment of the five Indians
suspected of the murder.
"On Fifth-day morning, as we were about to start away, other testimony
was offered, and we spent the forenoon of that day in examining witnesses
separately and apart from the other Indians. We concluded there was
sufficient testimony to hold them and to deliver them up to the civil
authority for further examination. I requested Agent White to put them in
the log jail here and to set a guard over them, and wrote a letter to
General Strickland, United States District Attorney at Omaha, for
instructions to be sent to Agent White.
"On Fifth-day afternoon, we started for the Santee Agency, and arrived
there on Seventh-day afternoon. We found the family of my brother (Agent A.
M. Janney), well, except himself, but he was able to ride with us over
part of the reservation. The lumber for the flouring-mill and the miller's
house has been sawed, and Indians are engaged in digging the foundation
for the mill, quarrying stone, burning lime and hauling logs. They are
doing well, and are contented.
"We had a meeting. for worship on First-day afternoon, attended
by a very large number of Indians, in the new hospital building, which
is not yet completed. It was a good meeting. Next day we held a
council, which was satisfactory.
"Third-day we left the Santee Agency, and reached the Winnebago
on Fifth-day, the 2nd inst. We found that Agent White had gone to
West Point, Cummings County, with the five Indian prisoners, who
had been demanded by the sheriff.
"Yesterday I held a council with the chiefs by themselves, and then
another with the young men and other Indians who had of their own
accord gotten up and signed a paper, requesting permission to form
themselves into a "civilized band," as they had determined to adopt
the dress and customs of white people. I told them of the great
excitement that now exists around us on account of the murder,
which everybody here believes was committed by the five young Winnebagoes
sent to prison. They were evidently much troubled, and
begged me to do all I could to keep the tribe on the reservation. The
young men and most of the middle-aged in the council voted for a
resolution, suggested by themselves, requesting the Superintendent and
Agent to remove all the old chiefs, because they are opposed to
civilization.
"This morning our friends, Joseph Mead and Benjamin Chase went
to the Omaha Agency, and I expect to join them there to-morrow
evening, after holding a meeting here with the Indians in the
morning.
"Omaha Agency, Sixth month, 6th. - Agent Howard White came
home on Seventh-day afternoon and reported that the five Indian
prisoners had been committed for trial, and would be taken to the jail
at Fremont. The citizens at West Point were as moderate as
could be expected under the circumstances, and no disposition to deal
with them illegally was manifested. Agent White employed the best
counsel he could obtain to defend them.
"At the Agency the conviction grows
continually stronger that some
of them, and perhaps all five, are guilty of the murder We received
information from various sources, that their leader, named Hookah,
had told several of the Indians he had killed a white man and cut off
his head It is said they shivered the head and divided the scalp among
the five, and that it is now in some of the tepees, or Indian dwellings.
Hookah pretends to be a prophet, and has been deluding the young men.
Yesterday Agent White and I had a consultation with some of the
white employes in whom we could confide. All expressed their belief
that the chiefs had endeavored to screen the prisoners by false
testimony, and that we ought to depose them all, and put in their
places a new set of men, not connected with the
"medicine band,"
with which the old chiefs are associated. The chiefs have for years
stood in the way of improvement, and most of them are known to be
corrupt. The only exception is White Breast, who proposed some
time ago to resign. We have concluded that this change is necessary,
and that it can be made now more successfully than at any other time,
because the chiefs are humbled and fear that the whites will insist on
removing the tribe. It is to be done as soon as Agent White can
determine on suitable men for their successors.
"Omaha, Sixth month,
7th. - We arrived here this afternoon, and
found all well. I have prepared a statement for the press, which I
suppose will appear in the Omaha papers to-morrow. We expect to
go to the Pawnee Agency two days hence.
Thy affectionate friend,
(The following letter was addressed to the Commissioner of
Indian Affairs in 1871:)
"Being about to
retire from the position of Superintendent of
Indian Affairs, I deem it not inappropriate to express the result of my
observations and reflections on the subject of Indian civilization. It is
well known that in nearly all cases of advancement from savage to
civilized life, the progress has been slow, and that the transition has
usually occupied several generations. It may, however, be accelerated by
bringing the subjects to be acted upon into familiar intercourse with
good and enlightened people, who, by a course of uniform justice
and kindness, may gain their confidence, and by examples of moral purity,
inspire them with respect and love.
"In the endeavours that have been made to
civilize and Christianize the
Indians, too little attention has usually been given to the influence of
woman and her peculiar adaptation to this work. In my
udgment, the most
efficient means we can use, is to employ in the Indian service families
composed of intelligent, virtuous men and women
accompanied by their
children. Those should be selected who feel a real interest in the work,
and who would engage in visiting the Indians in their
dwellings, attending
them in sickness, teaching their children, instructing the men in
agricultural pursuits, and the women in household duties, thus leading
them, by example and precept, to appreciate the beauty and excellency of
Christian principles.
"We have found by experience, that very many of
the Indian men may be
induced by liberal wages promptly paid to perform the agricultural labors
that were formerly imposed on their women, and that the Indian women very
readily learn to attend to household duties; but our chief reliance is on
the education of the young. The children show an aptitude for learning,
and are very amiable, scarcely ever quarreling among themselves. There
should be on every reservation a sufficient number of day schools to
accommodate all the children between the ages of six and twelve years.
They should be carefully taught to speak, read and write the English
language, and should then be transferred to an Industrial Boarding School,
of which there should be one or more on each reservation. In these
schools the boys should be taught farming, gardening and the mechanical
arts, and the girls instructed in housekeeping and sewing. By this means
a tribe may be civilized and taught to speak the English language in a
single generation.
"While this system of education is going forward, allotments of land
should be assigned to every family, implements of agriculture, seeds and
live stock furnished them, and assistance given them in building cottages.
"Religious instruction should be given adapted to their condition, and
the practical part of Christianity illustrated by example.
"By these means I believe the enlightened and humane policy of President
Grant may be successfully established, and the Aborigines of our country
saved from extinction.
Very respectfully,
"To the Commissioner of Indian Affairs."
Letter to a Joint
Committee of Friends on Indian Affairs - Resigns his
position - Letter from W. H. Macy relating to it - Barclay White is
appointed as his successor - He is taken sick with intermittent
fever - Returns to his home in Virginia.
On the 4th of Fifth
month, 1871, I addressed a report to
the Joint Committee of Friends on Indian Affairs, from
which the following passages are selected: -
"Last year the crop of wheat, corn and garden
vegetables at that Agency,
owing to the long continued drought, was almost an entire
failure. This
year it is probable that half enough wheat will be raised on the
Reservation to supply the Indians with bread, and a
considerable area of
land will be planted with corn.
"The flouring mill on Bazille Creek is nearly completed,
and the steam
saw mill near the Agency has supplied a large amount of lumber for the
buildings in progress The Indians are building houses for
themselves on their allotments of land. They are generally built of
logs; the doors, windows and flooring boards being furnished by the Agent.
Many of them have bedsteads, tables and chairs, being no longer willing to
sit and sleep on the ground, as they did two years ago The Indian women
have made a large number of bed-quilts from the materials furnished by
Friends. It was said one hundred and fifty quilts were made or in progress,
and the sewing neatly done.
"There are two Mission schools. That of the Congregationalists was not in
session while I was there; that of the Episcopalians I visited. It did not
appear to me to be conducted with much success. The Indians at their
Agency write and receive many letters in the Dakota language, but very
few of them speak or write English.
"An Industrial school is much needed, but funds for it have not been
supplied.
"The English language alone should be taught in the Indian schools, to
prepare them for intercourse with the Whites on equal terms, and to give
them access to the treasures of English literature.
"On my way home I stopped at the Winnebago
Agency, but the
weather was so stormy that I could not visit the Indians nor examine
their improvements.
"I was informed that an election of chiefs took
place on the 1st of the
Fourth month, and was conducted in an orderly manner, all the men being
permitted to vote. Each of the twelve chiefs selected a policeman from his
own band. Annual elections of officers have not heretofore been known
among the Indians of this Superintendency, and the Winnebagoes are the
only ones who have tried the experiment. I think it is a step in the right
direction.
"Agent White informed me that he had sown a
considerable area of land in
wheat, which, together with that sown by a few of the Winnebagoes, would
probably amount to four hundred acres. If it yields well, there will be a
sufficiency to supply the tribe with bread. Some of the Indians are
raising young cattle and hogs, and many of them have chickens. We hope
they will be self-supporting in a year or two, but during the last year,
as well as many years previous, a large proportion of their income has
been expended for subsistence. Their rations of flour, beef and salt in
one year cost$28,000.
"Their allotment of land will be occupied by many of
them this year, and
houses are now being built by them with the aid of the carpenter and six
Indian apprentices. There are three Day schools and two First-day Schools.
An Industrial school is greatly needed, for which an application has been
made to the Department.
"I next visited the Omaha Agency with satisfaction. The Indians of this
tribe have lately received from the Interior Department certificates for
their allotments of land which have been anxiously looked for and are
highly prized. A large quantity of lumber for their houses has been sawed;
part of it is hauled to their allotments, and some comfortable houses are
being built by the carpenter and his Indian apprentices. The Omahas have
corn to sell from their last year's crop, and about one hundred acres have
been seeded in wheat. They receive no rations of meat or flour from the
Government. I visited two of their schools, which were well conducted.
"The chiefs and head men of the Pawnees have for some time manifested a
desire to make peace with the Sioux, who have for generations been their
enemies, and who frequently commit depredations, stealing their horses and
killing and scalping their men and women. When Red Cloud, the famous Sioux
chief, after his visit to Washington, passed through Omaha, I had an
interview with him, and expressed my desire that he would make peace with
the Pawnees. He said that he had not time to stop then for the purpose,
and could not do it without consulting his people. According to my
recollection, he said further: 'The Pawnees were once our friends -
we were like brothers; but in a war they joined with the whites and
killed some of our best men; and now we consider them no better than
whites.'
"By authority of Commissioner Parker, I afterwards
corresponded with
J. M. Washburn, United States Agent at Whetstone, who has charge of the
bands of Sioux commanded by the chief, Spotted Tail, in order to bring
about a treaty between him and the chiefs of the Pawnees. He expressed his
willingness to make a treaty and to keep it, and for some time I expected
to meet with the representatives of the two tribes at the Santee Agency
in the early part of last month. But I received, while at the Santee
Agency, a letter from Agent Washburn stating that Spotted Tail and his
subordinate chiefs, though willing to make the proposed treaty and to keep
it, were unanimously of opinion that such a treaty made by them without
the concurrence of the other bands of Sioux, would not be safe, as it
would be considered a declaration of war by all the Sioux not concerned
in it. I regret the failure of this cherished measure, but the overture
made by the Pawnees and the willingness manifested by Spotted Tail to
accept, will, I think, promote a better state of feeling between them.
"Many of the Pawnees
are desirous to open farms and to be provided with
good houses instead of the mud lodges they now live in. The chief obstacle
in the way is their fear of incursions from the Sioux, who sometimes lurk
around in the night and kill any of the tribe whom they find outside of
the villages.
"Last year the Pawnee chiefs set apart seven thousand
dollars of their
annuity money to improve their mill and to purchase live stock and
agricultural implements. This year they are willing to apply a still
larger sum for purposes of improvement. Their Manual Labor School
continues to be very satisfactory, and a commodious house for a
Day school
has just been completed.
"Within the last three months I have visited the Great
Nemaha Agency
twice, and was well satisfied with the progress of the Iowa Tribe. The
store established by Friends of Philadelphia for the benefit of the tribe,
continues to be a complete success, and arrangements are now being made by
Agent Lightfoot to establish an Industrial Home for Orphans. I think the
funds applicable to this purpose will board about fifteen orphans, and
they will attend the school taught by Mary B. Lightfoot, which is well
conducted. She has added a sewing department, which has been a great
benefit to the Indian women.
"The reports
received from the Otoe Agency are satisfactory.
The school is
very successful, and Agent Green hopes to establish another very soon. The
Indians of this tribe are overcoming their old habits of indolence, and
many of them are now desirous to open farms and build houses, in which
work they are assisted by the Agent to the utmost of his ability.
SAMUEL M. JANNEY,
"DEAR FRIENDS. -
I have for some time had it in contemplation to inform
the General Committee that I do not think it will be required of me to
retain the office of Superintendent of Indian Affairs longer
than the autumn of next year. I submitted to the appointment from a sense
of duty, believing it would be right for me to acquiesce in the judgment
of Friends, and feeling a deep interest in the work to which I was called.
There are, however, other duties, of a religious nature, which I think I
will be required to perform, and I feel assured there are in our Society
many Friends as competent as I am to perform the duties of Superintendent.
After I shall have made my third annual report, which will be due the last
of the Ninth month, 1871, I think I shall feel at liberty, with the
consent of my friends, to retire from this field of labor. My commission
runs for four years from the 22nd of Fourth month, 1869.
"Having nearly
reached the end of my seventieth year,
it seems proper that
the declining period of my life should be passed in some degree of
tranquility, though I still feel desirous to labor according to my ability
in the Good Master's service.
Your cordial friend,
"I propose
retiring from the position I now occupy as Superintendent of
Indian Affairs in the Northern Superintendency at the close of the third
quarter of this year. Being now in my seventy-first year, I wish to be
relieved from the care and labor attendant on this office. I therefore
tender my resignation, to take effect on the 30th of the Ninth month,
1871.
Respectfully submitted,
"PHILADELPHIA,
Second month,
21st, 1871.
"WILLIAM H. MACY, Secretary, and WILLIAM DORSEY, Assistant.
Present, eleven members.
"A letter from
Samuel M. Janney was read, dated Second month 6th, 1871,
enclosing his resignation as Superintendent of the Northern
Superintendency of Indians, addressed to the President of the United
States, to take effect on the 30th of Ninth month next.
"The subject claimed
the deliberate consideration of the committee, and
after an expression of much feeling and regret at parting with his
services in his present position, his resignation was accepted.
"Barclay White, of
New Jersey, was then proposed as a Friend suitable for
Superintendent in the place of Samuel M. Janney, which being fully united
with, it was concluded to present his name to the President for that
station.
"A communication was
read, from Barclay White, stating that he was
willing to submit to the judgment and wishes of his friends should they
feel it right to nominate him to the President.
"The Secretary was
directed to forward to Samuel M.
Janney and Barclay
White copies of the foregoing minute. Signed on our behalf,
WILLIAM H. MACY, In the latter part of
the Eighth month, 1871, after my return
from a visit to the Winnebago and Omaha Agencies, I was taken sick
with intermittent fever, which was thought to be increased in severity
by anxiety of mind about Indian affairs. I was mercifully favored to
obtain relief, but my strength was much reduced.
The writing of my Annual report to the Government and the care
attendant on settling up official business, was too much for my
exhausted frame, and near the close of the Ninth month I was taken
with the ague.
On the 1st of Tenth month I left Omaha, having delivered to
Barclay White the property and funds on hand belonging to the
Government. My daughter-in-law, Eliza F. Janney, who had been my
chief clerk, was invited by my successor to retain the position. She
accepted the offer, and remained at Omaha with her two children.
My wife and daughter accompanied me on the homeward journey.
We stopped at West Liberty, Iowa, where we remained about two
weeks in order that my strength might be sufficiently restored to
travel with safety and comfort. During our stay in that place we
attended the meetings of Friends with satisfaction, and on resuming
our journey we stopped a few days at Richmond, Indiana, and
Waynesville, Ohio, where we attended the meetings of Friends, and,
by request, I gave some account of the condition and prospects of the
Indians in Nebraska.
On the 27th of Tenth month, 1871, we arrived in Baltimore just in
time to attend our Yearly Meeting, and were received by Friends with
a hearty welcome. They recognized the propriety of my withdrawal
from the Indian service, and we rejoiced together in a cordial reunion
of religious fellowship.
During the time of the Yearly Meeting there was a Convention of
Delegates from the Yearly Meetings of Philadelphia, New York,
Baltimore, Ohio, Indiana and Genesee, which met to consider the
work of Indian civilization entrusted to our care.
I made a report in writing to the Convention, and also delivered to
a large audience a lecture on the progress of this work in Nebraska and
the prospect of successfully carrying out the humane policy of the
President in improving the condition of the Indians.
Attends Ohio Yearly
Meeting with James M. Walker as companion -
They visit some meetings belonging to it - Attends Indiana
Yearly Meeting.
1873, Eighth month, 28th. - Left home, and being joined on the
way by my friend James M. Walker as companion, and by Jesse
Hoge and his companion, William B. Steer, we entered the cars at
Berlin and reached Cumberland, Maryland, that evening. On Sixth-day
we proceeded via Pittsburg, and reached Salem, in Ohio, on the
evening of that day, where we were kindly received and hospitably
entertained by Martha Stanton.
Eighth month, 30th. - Attended the meeting of Ministers and
Elders, and the Representative committee.
31st. - Attended the meetings for Divine worship at Salem in
the morning and afternoon. I was engaged in Gospel ministry in the
morning meeting to the relief and satisfaction of my own mind, and
was followed by Elihu Durfee, of Cincinnati, and some other
Friends, whose ministry was lively and edifying. In the afternoon,
Sunderland P. Gardner, of Farmington, New York, spoke at
considerable length to edification.
Ninth month, 1st. - The Yearly Meeting convened, and the
usual business was transacted. The epistles from other Yearly
Meetings were edifying, and some instructive remarks were made.
In the evening a meeting of the First-day School Association was
held in the meeting-house. Only
three schools were represented, two of which have been
conducted to satisfaction. I thought it my duty to address the
meeting with a view to remove the prejudice existing in some
minds, and to show that First-day schools, properly conducted,
with a reliance upon Divine aid, have in many cases been blessed
to the children and the teachers, and have resulted in reviving the
spiritual life and increasing the attendance of Friends' meetings.
Ninth month, 2nd. - The Yearly Meeting was chiefly occupied
with the answers to the Queries and the consideration of the
state of Society. In the evening of Third-day, a meeting of the
Indian Committee was held, and much interest manifested in the
cause of Indian civilization.
Ninth month, 3rd. - A meeting for Divine worship was held
which was well attended, solemn, and I think generally
satisfactory. I was exercised in the early part of the meeting and
led to express my views on the Scriptures of Truth, the guidance of
Divine Grace, the coming of Christ in the flesh, and his spiritual
appearance in his people as the power of God unto salvation.
In the afternoon a joint meeting of men and women was held
to hear the report on Indian affairs. After it was read the clerk of
the Yearly Meeting rose and requested me, on behalf of the
meeting, to give a statement of the condition of the Indians in
Nebraska. I complied with the request, and gave a description of
their mode of life and the progress they have made in civilization
since Friends have had the care of them.
4th. - The Yearly Meeting sat about four hours, being
engaged most of the time in the consideration of an epistle to
other Yearly Meetings and two petitions to the Constitutional
Convention, relating to capital punishment
and the manufacture and sale of intoxicating liquors. The meeting
then concluded.
5th. - Accompanied by my companion, James M. Walker, we
proceeded to New Brighton, where we attended a meeting in the
evening in Friends' Meeting-house. It was small, but was, I think,
lively and satisfactory.
6th. - Were at a meeting at Columbiana. It was small, but the
congregation was attentive and our labors among them satisfactory.
In the afternoon we went by rail to Alliance, thence to the
neighborhood of Deer Creek Meeting.
7th. - Attended the meeting at Cope's Run and West Meeting-house.
They were well attended, and the Gospel was preached to
the edification of many. Sunderland P. Gardner was called forth in
all these meetings to exercise his gift in the ministry. Jesse Hoge
also spoke acceptably, and I was engaged in advocating the cause
of Truth, which was attended by the reward of peace.
8th. - We came to the neighborhood of Mount Pleasant and the
house of Kenworthy Hoge.
9th. - Attended Short Creek Monthly Meeting. In the meeting
for worship I delivered a brief communication. In the evening we
had a meeting at Mount Pleasant, in a Methodist meeting-house,
which was filled with a large and attentive congregation, among
whom were many Orthodox Friends of the class called Gurneyites,
it being now the time of their Yearly Meeting at this place. My
mind was much exercised, and I expressed my views in relation to
the coming of Christ, his work while in the flesh, in bearing witness
to the Truth, and for which he also suffered.. The effect of his labor
and sufferings was to reconcile man to God, removing the enmity
from man's heart, and through the baptism of the Holy Spirit,
purifying those who
submit to its operation, and making them partakers of the
Divine nature.
Sunderland P. Gardner followed in a very impressive discourse.
He spoke in strong terms against the commonly received doctrine
of original sin, and expressed his belief that man's temptations
spring from the perversion of his appetites and desires, and not
from a devil or evil spirit.
The meeting ended with public supplication, and was
satisfactory to many; but some objection was made after meeting,
by our Orthodox Friends, to Sunderland's views in relation to the
non-existence of an evil spirit distinct and separate from man.
10th. - Attended an appointed meeting, at four P. M., in Short
Creek Meeting-house. After we had spoken, H. H., a Methodist
minister, appeared in prayer. We had in the morning attended a
public meeting for worship, held by the Orthodox (Gurney)
Friends, at Mount Pleasant. When we reached the house, one of
their ministers was reading aloud the Epistle of Jude. He made
some comments intended to prove the existence of an evil spirit,
and the doctrine of everlasting torment of the wicked in hell. He
was followed by another minister in a long discourse on the same
subjects, and the doctrines of original sin and vicarious
atonement. He expressed the doctrines of J. J. Gurney as I had
read them in his works. A prayer or two were then offered, and at
the close of the meeting a woman was introduced, who gave an
account of a boarding-school for colored girls she was about to
establish in Mississippi. In order to aid her, a collection was taken
up by passing hats around among the men.
11th. - We attended an evening meeting in Georgetown in a
Methodist meeting-house.
12th. - On returning to the neighborhood of Mount Pleasant,
we received a message from a Methodist minister, who sent his son
to meet us and request us to hold another meeting in that town. He
said we had thrown a bombshell among them, and they wished us
to take it away or give them another.
We took it into serious consideration, and concluded to appoint
a meeting in Friends' Yearly Meeting-house at Mount Pleasant.
The Orthodox Yearly Meeting held there had adjourned. There was
a considerable audience, among whom were a number of Orthodox
Friends and some Methodists.
Sunderland P. Gardner spoke first, and delivered a powerful
discourse. I followed him in a communication relating to the
doctrines and principles of Friends and the views of the early
Friends concerning the Divinity of Christ and the reconciliation and
salvation of man through Christ.
It was observed that D. U., an Orthodox minister, was taking
notes, and after I had spoken he rose and inquired whether the
Friends who had appointed the meeting would allow him to ask a
question. We said nothing in reply, and he remained quiet. After
supplication had been made, a brief discourse was delivered by
Jesse Hoge, and the meeting closed. It was a solemn and impressive
season of Divine worship, very satisfactory to our Friends.
After meeting, several persons inquired whether I could furnish
them with a brief exposition of Friends' principles. I had two
copies of my "Summary of Christian Doctrines," which I left at my
lodgings for them, and I wrote to a Friend in Philadelphia to send a
supply of them for distribution at Mount Pleasant. There is much
inquiry concerning our doctrinal views, occasioned in part by the
aspersions cast upon us by some of those called Orthodox
Friends. They have, as we think, departed from the original ground
of Friends, not only in their doctrines, but in the conduct of some
of their meetings.
They now hold night meetings for the purpose of giving in their
experience, and every one is urged to "testify," as they call it. The
exhortations, prayers and hymns follow each other in quick
succession, and it is said there were nearly a hundred at one sitting.
13th. - We attended a meeting at Concord in the morning, and
an appointed meeting at St. Clairsville, in a Methodist meeting-house,
in the evening. They were small and tolerably satisfactory.
14th. - At Friends' Meeting-house, called Plainfield, we held on
First-day, a meeting in the morning and another in the afternoon.
They were largely attended by Friends and others, and were both
good meetings. I was favored with ability to preach the Gospel.
Friends in this neighborhood, as well as in several others in
Ohio, are placed in discouraging circumstances. Their numbers have
been reduced by emigration to the West, and by dissensions
formerly prevailing among them; their ministers are few, and many
of their elders and experienced members have been removed by
death. I fear there is too much luke-warmness among them; but
they have expressed great satisfaction with our labors, and I trust
there has been some awakening and renewing of strength.
15th. - We rode in the morning in a wagon twenty miles to
Somerton, and attended meeting. Then eight miles, to Barnesville,
and held a meeting in the Presbyterian meeting-house, at seven P. M.
These were both good meetings.
16th. - We were at Friends' Meeting-house called Richland,
and at the close some Methodists who were present
invited us to hold a meeting at Quaker City, which we took
into consideration and agreed to do. It was satisfactory.
17th. - To-day in the cars, I met with D. U., an Orthodox
minister, who invited me to take a seat by him, and soon began to
question me on my religious belief. A long conversation ensued,
and I can only give the substance of a small part of it.
He queried what I meant by acknowledging the authority of the
Scriptures, and whether I believed them to be the infallible record of
the truth of God. I explained to him what I meant by their
authenticity, and he repeated the question, whether I believed in
their infallibility. I told him I did not, but I held the views expressed
by Barclay, that mistakes had been made in transcription and
translation, and that some interpolations had crept in. I instanced
the text, (I. John, v. 7,): There are three that bear record in Heaven,"
etc. He expressed his belief that the Bible is an infallible record.
He queried whether I believed in the miraculous conception
of Jesus. I replied that I believed in the account of that event as
given by the Evangelists, and also in the spiritual fact
corresponding with it, the new birth in the soul which takes place
in those who accept the visitations of Divine love, and live in
obedience to the Divine law. I stated also that I believed in the
miracles, holy life, patient sufferings, crucifixion and resurrection of
Jesus Christ. In answer to a question, I stated that Jesus came to
bear witness to the truth as he testified, and that he suffered for the
truth, but not as a substitute to pay the penalty of man's
transgression.
Reverting to the subject of the Scriptures, I remarked
that the Apostles were not infallible, as they sometimes differed,
and Paul charged Peter with dissimulation. I did not see how
fallible men could write an infallible book, and stated my belief that
Jesus Christ was the only infallible person that ever appeared in
human form.
I told him I thought they had departed in doctrine and worship
from the early Friends, and he gave me to understand that he did
not think it important to adhere to their example, but to take the
Scriptures for a guide.
21st, First-day. - We attended meeting in the morning at
Waynesville, which was large and satisfactory. In the afternoon,
had an appointed meeting at Springboro', which was well attended
and lively.
22nd. - We visited the Miami Valley Institute, a boarding-school
for both sexes, under the care of Friends, in which manual
labor is combined with instruction in school learning. It appears to
be well conducted and satisfactory.
24th. - Came to Harveysburg and were at Miami Monthly
Meeting. It was attended by as many as could well sit in the house.
After an interval of silence, I thought I was authorized to speak on
the parable of the "leaven hid in three measures of
meal," showing
the effect of the principle of Divine life to bring the physical,
intellectual and moral nature in the obedient soul into its own
nature, and thus establish the reign of God in man.
After speaking a
short time I found nothing further to say, and on taking my seat I
said the opening I had to speak was closed, but perhaps another
may be called upon to continue the subject.
Sunderland P. Gardner then rose and delivered a very excellent
discourse, in which he alluded to my remarks and corroborated my
testimony. After he closed, I rose and said in substance:
" 'Let the Lord send by whom He will
send,' is the prayer
of my heart. I fully believe in the Apostolic declaration,
'There are diversities of gifts, but the same spirit; differences
of administration, but the same Lord; diversities of
operations, but it is the same God which worketh all in all.' "I
desire, for myself and for you, that we may all wait at
Wisdom's gate, ready to obey the Divine call, and ascribe to
God the glory of His own work."
I felt much humbled before the Lord, and for some hours
endeavored to withdraw my thoughts from temporal things
to wait upon Him, but being surrounded by company, could
not attain the retirement I desired. Upon further reflection I
came to the conclusion that the sudden closing of the
prospect or impression by which I was led to speak was a
salutary lesson intended for my improvement.
From Harveysburg we went to Wilmington and attended a
meeting appointed for us in a public hall. It was small, and I
found but little opening for religious service.
25th. - We went by rail to Cincinnati and attended
Friends' Monthly Meeting. In the evening of the same day
we had an appointed meeting in Friends' Meeting-house,
which was satisfactory. I found some opening for service.
Ninth month, 27th. - We attended the meeting of
ministers and elders of Indiana Yearly Meeting, which was a
season of Divine favor.
28th. - On First-day two meetings for worship were held.
In the forenoon meeting I was called forth in the ministry,
and felt the reward of peace.
On Second and Third-day the Yearly Meeting was
engaged in the usual routine of business, which was transacted
in brotherly love, and much edifying counsel was
handed forth.
A proposition came from Blue River Quarterly Meeting for
a new Yearly Meeting to be held at Clear Creek, Illinois, to be
composed of Blue River and Prairie Grove Quarterly
Meetings. A committee of men and women was appointed to
visit those Quarterly Meetings, and those subordinate to
them, in conjunction with a committee of Baltimore Yearly
Meeting, of which Prairie Grove Quarter is a branch. They are
to report next year their judgment in the case.
On Fourth-day morning there was a meeting for Divine
worship, and in the afternoon the Yearly Meeting of men
and women met in joint session to hear the report on Indian
affairs.
On Fifth-day the Yearly Meeting held two sittings, and
closed about sunset with a feeling of gratitude to the
Heavenly Shepherd, whose presence and power had been
felt among us, preserving us in harmony and affording us
the consolation of his spirit. The meeting closed with solemn
supplication to the tendering of many hearts.
During three evenings of Yearly Meeting week, the First-day
School General Conference occupied the meeting-house,
where a large concourse of Friends assembled to
hear the reports and listen to the exercises. Delegates were
present from Baltimore, Philadelphia, New York, Indiana, and
Ohio, and great interest was manifested in the good work of
religious instruction now in successful progress in many
places.
The next day after the close of the Yearly Meeting, we
started homeward from Richmond and reached our
habitations on Seventh-day, the 4th of Tenth month. During
this journey we traveled about eighteen hundred miles and
were absent from home thirty-eight days.
I feel thankful to the Author of all Good for His providential
care and preserving grace. If any good has been done, to Him alone
be the praise.
Goes as one of a
committee to attend the opening of Illinois Yearly
Meeting - Fiftieth anniversary of his marriage - Verses by T. M.
J. - Attends the Yearly Meetings of Philadelphia and New York -
Visits the Centennial Exposition - Attends Warrington Quarterly
Meeting and the meetings composing it - Death of A. M. Janney -
Reflections upon his seventy-seventh birth-day - Goes to
Washington on Indian affairs - Attends Philadelphia and New
York Yearly Meetings - His closing record - Attends Waterford
Quarterly Meeting - Attends the opening of the new meeting-house
at Washington - Illness and death - Extracts from memorial
prepared by Friends. 1874-80.
[Although the facility
of expression that characterized his pen
through life enabled him during his declining years to express with
equal clearness and precision the facts or sentiments he desired to
communicate, there was an evident decline in his inclination to use
the pen, and an increasing tendency to reading and meditation - a
mental inertia, as he expressed it. This will account for the fact,
that during the last years of his life the records made were few and
brief. In his note-book we find the following entries:]
1875, Ninth month, 6th. - Left home with the prospect of
attending the opening of Illinois Yearly Meeting,
having been appointed by our Yearly Meeting one of the
committee assigned to that service.
(In a letter to his wife
he says:)
We arrived here safely on
Sixth-day, the 10th inst. Yesterday
there was a great gathering at the new meeting-house. It is said that
all other places of worship within eight miles around were closed,
in order that their members might attend our meeting. There was
much speaking in the line of the ministry; I had some service, and
others spoke very acceptably.
To-day, at 8 A. M., the
ministers and elders met, and at 10 A. M.
the Yearly Meeting assembled. We met with the partitions open,
and at the request of our committee, I read the minutes of
Baltimore and Indiana Yearly Meetings appointing us to attend the
opening of Illinois Yearly Meeting. Then, after some appropriate
remarks, the shutters were closed and the men and women
proceeded to business.
Ninth month, 16th. -
The meeting closed under a feeling of
reverent thankfulness that our Heavenly Father's canopy of love
had been over us, enabling us to move in harmony and to worship
Him in spirit and in truth.
Third month, 11th, 1876.
- On the 9th inst., being the fiftieth
anniversary of our marriage, we had at our house the company of
our children and grand-children, brothers and sisters, who were
able to attend, and some of our nephews and nieces. After dinner
we assembled in the parlor, when my sister Tacy recited the
following touching little poem she had composed for the
occasion:
"Heavenly
Father! Lord eternal!
"By
'still waters' they are resting,
"Fifty
years they've passed together,
"Aided
by his gentle teaching,
"There,
from purest fountain springing,
"We
would, then, invoke Thy Spirit;
After an interval of
silent worship, I offered up my
feeling of gratitude and adoration to the Author of all
Good for the many blessing he had conferred upon us,
and especially for the privilege of loving together for so
long a period in sweet unity and entire harmony. In the evening
some of our near neighbors were invited to our
house, when we enjoyed together a social re-union very
grateful to our feelings.
On the 10th of Fifth month, 1876, I left home, accompanied
by my daughter, Cornelia, in order to attend the Yearly
meeting of Philadelphia and New York, having obtained a
minute for that purpose.
We met with a kind and cordial reception from our
friends in Philadelphia, and attended their Yearly Meeting
with much satisfaction. I found, in the public meetings
for worship, opportunities for the exercise of my gift in
the Gospel ministry, and endeavored to express, in simplicity
and clearness, the views presented, which brought the reward
of peace. In the meeting for discipline there was much
salutary exercise expressed by many Friends, and the business
was conducted with dignity and harmony.
After the conclusion of the Yearly Meeting, having an
interval of leisure, I felt at liberty to spend the greater
part of two days at the Centennial Exposition, which presented
a wonderful display of the productions of industry and
art from nearly all civilized nations who have
contributed to it. It seems to me that the various peoples
represented there and mingling in harmonious intercourse
will become interested in each other, and in case of future
national differences, will be less disposed than heretofore
to engage in hostile collisions.
During a part of the succeeding week, we attended
Bucks Quarterly Meeting, held at Buckingham, which was
large and proved to be a season of Divine favor. Our
valued friend, Thomas Foulke, met us there, and after its
close, accompanied us the same day to his house in
New York, where we made our home during the Yearly Meeting.
It was a season of enjoyment and edification both in
the meetings for worship and church discipline. The social
intercourse we enjoyed with our friends in Philadelphia,
New York and Brooklyn was not only delightful but conducive
to spiritual improvement, for "as iron sharpeneth iron
so a man sharpeneth the countenance of his friend."
Ninth month, 9th. - On the 5th inst. I returned home, after an
absence of thirteen days, during which, in company with my
brother Asa, I visited Warrington Quarterly Meeting, held at
Monallen, Pennsylvania, and the meetings composing it. We
traveled in a carriage with one horse two hundred and twenty-six
miles, going and returning. The meetings in that quarter are small,
and most of them weak, owing to luke-warmness and
unfaithfulness on the part of many members. I labored among them
in the service of the Gospel according to the ability received, and
have reason to believe my services were very acceptable. I look
back upon the journey with satisfaction and thankfulness to the
Author of all Good, who abundantly rewards every sincere effort
to serve Him.
Sixth month, 1st, 1877. - Yesterday, about two o'clock in the
morning, my dear brother, Asa M. Janney, departed this life, in
the seventy-fifth year of his age.
His disease was pneumonia; he was sick about ten days, and
during the latter part of that time he suffered much from difficulty
of breathing and extreme debility. He made a peaceful close and has
doubtless entered into the rest prepared for the righteous.
In his youth he was deeply impressed with a desire to lead a
holy life, and through Divine aid he was enabled to walk in the
path of purity, being remarkably preserved from evil, and faithful
in following his religious convictions. A more disinterested,
self-sacrificing man I have never known, and he was universally
beloved.
1878, First month, 11th. - To-day is the seventy-seventh
anniversary of my birth, and I feel thankful to the Author of all
Good for the many blessings He has bestowed on me and my
family. My health is better than it was this time last year, and
my strength, though much diminished,
is as great as I can reasonably expect at this time of life. In looking
back over the past year I feel that I have not done as much as I
hoped to do for the cause of truth. I have allowed myself to be too
easily discouraged, and have indulged in reading when I might have
been more active in promoting the happiness of others.
My prayer is to my Heavenly Father, that He will continue His
loving care and guide me in the way of truth.
On Fourth-day, the 6th of Second month, 1878, I went to
Washington, and met delegates from six of the seven Yearly
Meetings of Friends having the care of the Indians in Nebraska,
and of the Pawnees in the Indian Territory.
We found much cause for discouragement. Of the six Agencies
under our care, only two have Agents regularly confirmed. Four
Agents nominated by us and appointed by the President have not
been confirmed by the Senate, by reason of the opposition of the
Senators from Nebraska. Their opposition to all our nominations is
likely to continue, although the President and Secretary of the
Interior express a decided wish for us to continue in the service.
The convention adopted the following minute:
"In consideration of the difficulties in the Pawnee Agency, the
delegates have come to the conclusion that a communication
should be addressed to the Secretary of the Interior, asking that
Friends may be relieved from the responsibility of nominating
Agents for that Agency, and offering to continue our services in
the education and civilization of the Pawnees if an opportunity is
afforded and satisfactory arrangements can be made."
Our secretary was requested to submit this to the Baltimore
Committee on the Indian Concern for their consideration and
action.
1878, Sixth month, 5th. - On the 3rd inst. I returned from a
visit to the Yearly Meetings of Philadelphia and New York,
again accompanied by my daughter Cornelia.
The meetings were seasons of Divine favor and spiritual
enjoyment, in which I was enabled to "labor in the ability
which God giveth." The retrospect affords satisfaction and
peace.
1880, First month, 12th. - Yesterday was my birth-day, my
age being seventy-nine. It was the First-day of the week,
and the weather being mild and pleasant, we had a large
attendance at our meeting. It was felt to be a season of
Divine favor and impressive solemnity. Several Friends
spoke acceptably, and I was called forth in Gospel ministry
with an unusual degree of life and power, for which I feel
thankful to the Author of all Good.
During most of the year just passed I was in poor health,
and part of the time not able to attend meeting; but suffered
very little pain, and notwithstanding my debility, enjoyed
many seasons of precious communion with the Father of
Spirits. I feel grateful for the many favors I enjoy in the
evening of life, and earnestly desire that I may, through
Divine aid, hold out to the end, trusting in the Arm of Divine
Power, and rejoicing in the assurance of salvation through
Christ.
[A loving sister, with whom, for some years previous to
his death, he had almost daily intercourse, gives the
following from her note-book:]
In the Second month he enjoyed the privilege of
attending the Quarterly Meeting at Waterford in company
with his wife and daughter C-, and his aged friend William
Holmes.
In the Third month, the opening of the new meeting-house
in Washington, at the time of the Circular Meeting held there,
was an occasion fraught with such deep interest to him, that
notwithstanding the precarious season of the year for an
aged invalid, the yearning of his heart led him to attend; and
he enjoyed, with his usual wholeheartedness, both the social
and religious features of the event. His presence there was
very gratifying to his numerous friends, some of whom had
come from a distance, and his voice was the first to be heard
in those impressive words of counsel that came so
appropriately on that occasion.
After a short but most enjoyable sojourn with kind
relatives in Georgetown and Alexandria, he returned home,
brightened in spirits and by no means injured in health, and
for some weeks the sweet serenity of his evening sky was
undimmed by acute or alarming symptoms.
On the subject of substituting arbitration for the sword, he
had long been deeply interested, and had often spoken of
war as a terrible evil, involving in its course every form of
vice. His very last publication was a little volume entitled,
"Peace Principles Exemplified," published in 1876, and the last
time he spoke in public was at a peace meeting held in
Friends' Meeting-house, at Lincoln, on the First-day
afternoon previous to his illness.
A cold, occasioned by the sudden changes in the
weather, assumed the form of pneumonia, and for two weeks
the dear sufferer was watched with tenderest anxiety by
those whose devoted love made it a privilege to suffer with
him.
During most of this time their fears alternated with hope,
and this hope was, to some extent, shared by him; for much
as he loved to contemplate the purified joys of
another state of existence, where the sublime promises of the
Redeemer of mankind should have their full fruition in the
mansions above, his affections clung very closely to those about
him, and he felt himself peculiarly favored in his domestic
relations.
His greatest suffering was from difficult respiration, a form of
disease that seemed in great measure to interdict conversation; but
his warm sympathy in matters of domestic, social and public
interest manifested itself in occasional questions, that sometimes
surprised his listeners.
Like Timothy, he "had known the Holy Scriptures from a child,"
and for many years their perusal had been his daily habit. During
his last illness, he enjoyed peculiarly the beautiful and comforting
promises contained in the last chapters of John which were read to
him; and to his dear married daughter, M. A. S., he remarked, after
asking her to read a chapter from the Bible, "It is a good practice
for Friends to frequently read the Scriptures in their families, with
a pause for reflection. It has always been recommended in our
Society."
On one occasion, having spoken of the uncertainty of his
recovery, he expressed a desire to be submissive to the Divine will,
and remarked, "I have tried to do my duty, and although I feel
there are many imperfections and shortcomings, I believe I will be
accepted as I am. Many dear friends have gone before me whom I
hope to meet."
On the 30th of Fourth month, after some hours of great
suffering, when it became evident that the end was near, he said, "I
pray that I may have an easy passage, in His
own good time; He knows what is best. I hope my patience will
hold out to the end. Oh, Lord! unclasp these bonds and let me go.
Father, wilt Thou enable me to bear what Thou requirest of me?
Oh, Lord! wilt Thou preserve me to the end?"
"May His peace rest with you all. Amen."
He then quietly fell asleep, and breathed his last.
(From a memorial issued by the Monthly Meeting with which
he had been for forty years closely united in the bonds of love, we
extract the following testimony, which was approved by the
Yearly Meeting:)
"Strong in faith, earnest in feeling and well versed in the art of
condensing the subject of his thoughts, there were few more
effective speakers, but the feature that perhaps most strongly
marked his religious life and characterized his ministry was the
deep humility that blended itself with his gentle dignity, and
modulated the expression of his sentiments.
"While fully believing in the universal goodness of God, few
acknowledged more unreservedly the prophetic mission as revealed
in the Old Testament, and the Divinity of Jesus Christ as made
known in the New.
He believed that God was in Christ reconciling the world unto
Himself, and that this reconciliation can only be effected as men
come under the influence of the same spirit which was in Jesus
without measure, and which made him one with God, as it will ever
make his true disciples one with him. He succeeded in avoiding
those right hand and left hand errors that lead so many astray, and
to cite the advice given by a valued elder, when young in the
ministry, he was careful to "begin with the life, keep with the life,
and end with the life."
"He was one who believed in the efficacy of prayer and praise,
not as a formal mode of worship, but as an earnest invocation to
the Supreme Being for help in weakness, or
in acknowledgment of benefits received and mercies bestowed.
There was such a holy joy mingled with his supplications, that few
who heard them failed to realize in their own experience something
of that same stream of love that flowed from his grateful heart.
May the meekness that prompts to prayer ever remain a trait of
our beloved Society.
"He was deeply interested in the establishment of schools,
believing that our Society had in times past suffered great loss from
a want of closer familiarity with the Scriptures, and anticipating
from these institutions continued benefit.
"The wrongs visited on the Indians awakened his sympathies
on their behalf, and when a way was opened for our Society to
labor for the amelioration of their condition, though well advanced
in years, he accepted an appointment in a far distant state, to
engage in the work, and entered upon his duties with great zeal and
assiduity. He remained there for two years and a half, when his
health becoming enfeebled by the great fatigue and exposure he had
undergone, he resigned the position which he had filled to the entire
satisfaction of the Government and of the Society of Friends he
represented. After his return home, his interest in the cause
remained unabated, and we find him making many trips to
Washington on their behalf.
"The efforts now being made in the country to advance the
cause of temperance had his warm approval, nor was he less
interested in the formation of societies for the promotion of peace.
"Tender and affectionate in his domestic life, warm and genial in
his social nature, his sympathies were ever active in the discharge
of duties involved in these various relations,
and while beautifully fulfilling the injunction to "rejoice with
those who do rejoice," he was equally
mindful of "those who
weep." Very grateful to the sick and afflicted were his
ministrations at the bedside and in the house of mourning, as
many can testify.
"Retaining his intellectual faculties to the last,
and manifesting
throughout the trying hours of dissolution (which were fraught
with great suffering) the meekness and submission that had
characterized him through life, he quietly passed away on the 30th
of Fourth month, 1880.
"That his departure was felt to be a public loss in the
community at large was evinced by the outpouring of the people,
from far and near, to pay the last tribute of respect to one whom
they regarded as the servant of God and the friend of his
fellow-man."
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My
harp, - or only in the lonely hours
Of
solitude been swept by sorrow's hand, -
Fain
would I bring, dear sister, to thine ear,
Some
soothing lay to cheer th' afflictive hour.
And
shall I sing the joy affliction brings,
How
it becomes the messenger of Heaven
To
call us from our earthly loves and cares,
And
fix our thoughts on purer things above?
Oh!
I have felt how gently it unclasps
The
tendrils that we twine around those weeds
Page 25
Of
earth, - which were too weak for our support;
And
how it gives a surer, stronger stay,
To
lift dependent man above the dust,
In
the bright sunshine of eternal love;
And
when the tempest rages, to uphold
The
trembling soul. Thou, too, hast felt these things;
Thou
hast, I trust, found Him, of whom 'tis said
That
"Moses and the prophets spake," - himself
While
here on earth, a life of sorrow led;
And
is it strange that they whom He designs
To
reign with him, should share his sufferings too?
"He
chasteneth whom He loveth," - let us then,
Dear
sister, raise to Him the incense pure
Of
gratitude, for all his favors past;
Even
for afflictions, - which like clouds and rain,
Obscure
awhile the brightness of our sky, -
But
are the means appointed to bring forth
The
tender plant, and to sustain its life.
Yet
are there times, even in the darkest days,
When
light shines thro' the broken clouds, and brings
Before
the mental eye, that heavenly bow,
Which
gives the promise of a purer sky,
Where
Truth celestial shall unclouded shine,
And
love and mercy reign forever more.
CHAPTER IV.
1825 to 1829.
Page 26
Page 27LAKE GEORGE.
At
morn and eve upon thy crystal tide;
Push
the light skiff along thy silent shore,
Where
rocks and verdant woods are hanging o'er;
Among
the islands on thy bosom rove,
In
shady nook or cool sequester'd grove;
Or
seek some cave beneath yon towering hill,
Where
mossy rocks the crystal stream distil.
But
not thro scenes like these, alone, I'd stray, -
One
dear companion still should cheer my way;
Her
brightening eye should on these beauties gaze
Her
raptured tongue should dwell upon their praise;
Meanwhile
the stream of life would glide away,
Pure
as thy waters, and serene as they.
Oh!
I have watch'd with rapture lighted eye
The
earliest dawn that ting'd yon orient sky, -
Seen
the blue mists around these mountains roll'd,
Their
graceful outlines ting'd with burnish'd gold,
Till
from yon cliffs that o'er the waters frown,
The
sun, uprisen pour'd his radiance down;
Chas'd
by his light, the sombre shades withdrew,
The
scattered clouds in wild confusion flew,
Clear
and distinct each beauteous scene became,
And
all the mountain tops were fringed with flame.
Delightful
Lake! how grateful is the scene,
At
sultry noon among thy Islands green,
Where
cool and shelter'd from the scorching ray,
The
patient Angler whiles the hours away;
Leans
o'er the bank, and in the crystal tide
Sees
round his hook the playful fishes glide,
Till
some poor victim tempted by the bait
Is
drawn reluctant to his hapless fate.
When
o'er yon mountain glows the setting sun,
And
all the labors of the day are done,
Page 28
How
would I love, devoid of care, to stray
Along
thy shores, and watch the closing day,
See
the last lingering beam of light that gilds,
The
craggy summits of yon eastern hills,
Or
mark the shades of evening mantling round
Yon
ancient fortress crumbling to the ground,
Where
erst, the sons of men in wrathful hour,
Contended
fiercely for the grasp of power.
Pure,
peaceful Lake! long will my heart hold dear
The
bright remembrance of the hours passed here;
Where
love's bright flame and friendship's genial ray
A
pleasing radiance shed around my way,
And
gave a lovelier form and brighter hue
To
every scene that met my wondering view.
Page 29
Page 30
Page 31
Page 32
Page 33
Page 34A NIGHT SCENE AMONG THE MOUNTAINS
OF VIRGINIA.
In
these uncultur'd solitary wilds,
When
o'er each lowly vale and lofty height,
The
full-orb'd moon in cloudless lustre smiles.
And
craggy summits towering to the sky,
Page 35
How
proudly do they rise o'er all the scene,
And
lift the mind from earth to muse on high.
Playing
and sparkling in the moonbeams clear,
How
sweet the music of its vesper song,
In
changeful cadence falls upon the ear.
Sinking
or rising as the wind sweeps by;
Myriads
of voices fill these solitudes
And
send the notes of melody on high.
And
pour forth praises to the Great Supreme,
Shall
man, unmoved, withhold his nobler voice,
Nor
glow with rapture on the glorious theme?
E'en
these wild woods where solitude prevails;
He
sends His dews upon the untrodden hills,
And
flowers he scatters o'er the lonely vales.
Display
His goodness and proclaim His might;
He
feeds the wild deer in the secret glen,
And
the young eagles on the craggy height.
And
bursts the clouds that o'er the hills impend,
The
mountain stream thro' distant lands He leads,
While
joy and melody His steps attend.
And
all His mercies to the sons of men,
Fills
the rapt soul with ecstasy sublime,
Beyond
the efforts of the poets pen.
Among
thy shades in heavenly musing past,
When
nature leads us thro' her secret bowers,
And
contemplation spreads the rich repast.
Page 36
That
fain would rise above the things of earth,
Finds
her bold flight on every hand confin'd,
By
care distracted, and reduced by mirth.
The
soul luxuriates in a scene like this,
From
cliff to cliff she wings her daring flight,
O'er
foaming cataract, or dark abyss.
By
heavenly faith from all her bonds set free
Among
the fields of ether soars sublime,
And
holds communion with the Deity.
That
He, whose power upholds yon worlds above,
Is
ever nigh, and ever found when sought,
To
save and bless us with a Father's love.
And
seal instruction on the attentive mind;
Driven
by disease, these distant shades I sought,
And
all the fruitless cares of life resign'd.
The
raging fever that my strength depress'd;
His
love paternal to my soul reveal'd
And
swell'd the tide of rapture in my breast.
To
Him whose power alone can guide thy ways,
May
love Divine upon thy altar burn,
And
every thought and feeling speak His praise.
Page 37CHAPTER V.
1829 - '35.
Page 38
Page 39
Page 40
Page 41
Page 42
Page 43
Page 44
Page 45
Page 46
Page 47
Page 48
Page 49CHAPTER VI.
1839.
Page 50
Page 51
Page 52CHAPTER VII.
1841 - '42.
Page 53
Page 54
Page 55
Page 56
Page 57
Page 58CHAPTER VIII.
1844.
Page 59
Page 60
Page 61
Page 62
Page 63
Page 64
Page 65
Page 66"EPISTLE.
Page 67
Page 68
Page 69
Page 70
Page 71
Page 72
Page 73
Page 74
Page 75
Page 76
Page 77
Page 78
Page 79
Page 80
Page 81
Page 82
Page 83
Page 84
In
heads replete with thoughts of other men,
Wisdom
in minds attentive to their own.
Knowledge
is proud that he has learned so much,
Wisdom
is humble that he knows no more.'
Page 85
Page 86CHAPTER IX.
1844 - '46.
Page 87
12th mo. 15th, 1844.
Page 88
Page 89
SAMUEL M. JANNEY."
Page 90
Page 91
Page 92
SAMUEL M. JANNEY."
Page 93
Page 94
Page 95
Page 96CHAPTER X.
1849 - '50
Page 97
Page 98
Page 99"THE FREEDOM OF THE
PRESS VINDICATED.
Page 100
Page 101
Page 102
Page 103
Page 104
Page 105
Page 106CHAPTER XI.
1850 - 51.
Page 107
Page 108
Page 109
The
soul shall rend the vail away
That
blinds the Nations now."
Page 110
Page 111CHAPTER XII.
1851.
Page 112
Page 113
Page 114
Page 115
Page 116
Page 117
Page 118
Page 119
Page 120
Page 121
Page 122
Page 123
Page 124
Page 125
Page 126
Page 127
Page 128
Page 129
Page 130CHAPTER XIII.
1854.
Page 131
Page 132
Page 133
Page 134
Page 135
Page 136
Page 137
Page 138
Page 139
Page 140
Page 141
Page 142
Page 143
Page 144
Page 145
Page 146
Page 147
Page 148
Page 149
Page 150
Page 151
Page 152
Page 153
S. M. JANNEY."
CHAPTER XIV.
1857.
Page 154
Page 155
Page 156
Page 157
Page 158
Page 159
Page 160
Page 161
Page 162
Page 163
Page 164
Page 165
Page 166
Page 167
Page 168
Page 169
Page 170
Page 171
Page 172CHAPTER XV.
1859 - 60.
Page 173
Page 174
Page 175
Page 176
Page 177
Page 178
Page 179
Page 180
Page 181
Page 182
Page 183
Page 184
Page 185
Page 186
Page 187
Page 188CHAPTER XVI.
1861 - '63.
Page 189
Page 190
Page 191
Page 192
Page 193
Page 194
Page 195
Page 196
Page 197
Page 198
Page 199
Page 200
Page 201
Page 202
Page 203
Page 204
Page 205
Page 206
Page 207
Page 208
Page 209CHAPTER XVII.
1864.
Page 210
Page 211
Page 212
Page 213
Page 214
Page 215
Page 216
Page 217
Page 218CHAPTER XVIII.
1864 - '65.
Page 219
Page 220
Page 221
Page 222
Page 223
Page 224
Page 225
Page 226
Page 227
Page 228
Page 229
Page 230
Page 231
Page 232
Page 233
Page 234
Page 235
Page 236CHAPTER XIX
1868.
Page 237
Page 238
Page 239
Page 240
Page 241
Page 242
Page 243
Page 244
Page 245
Page 246
Page 247
Page 248
Page 249CHAPTER XX.
1869.
Page 250
Page 251
Page 252
Page 253
Page 254CHAPTER XXI.
1869 - '71.
Page 255
Page 256
Page 257
Page 258
Page 259
Page 260
Page 261
Page 262
Page 263
Page 264CHAPTER XXII.
1870.
Page 265
Page 266
Page 267
Page 268
Page 269
Page 270
Page 271
Page 272
"To the Convention of Friends to be held at Philadelphia on Indian
Concerns:
"Believing that
some information concerning the condition and prospects
of the Indians in the Northern Superintendency will be useful and
interesting to the convention, I submit the following report:
Page 273
Page 274
Page 275
Superintendent of Indian Affairs."
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SAMUEL M. JANNEY."
INDIAN CIVILIZATION.
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Thy friend,
SAMUEL M. JANNEY,
Superintendent of Indian Affairs.'
CHAPTER XXIII.
1871.
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Superintendent of Indian Affairs."
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SAMUEL M. JANNEY."
SAMUEL M. JANNEY."
Page 286"At a Meeting of the
Executive
Committee appointed to represent the
Convention of Delegates on Indian Affairs of the Six Yearly
Meetings, held at Race Street Meeting-house.
Secretary."
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Page 288CHAPTER XXIV.
1873.
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Page 298CHAPTER XXV.
1875 - 80.
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Listen
to our heartfelt prayer;
Fold
Thy loving arms paternal
Closely
round this happy pair.
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And
we gather here to-day,
Fondest
love for them attesting -
Wilt
thou, Lord, prolong their stay?
Up
and down life's rugged steep;
Thou
hast gently led the hither,
Safe
from harm our loved ones keep.
Gladdened
by her tender love,
Many
are the hearts outreaching
Toward
our Father's home above.
Streams
of 'living waters' flow,
With
their waves of gladness bringing
Joys
that only Heaven can know.
Lead
and guide us on our way.
May
we all that home inherit -
In
our Saviour's name we pray."
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