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           Title: The Journal of John Woolman
      Creator(s): Woolman, John (1720-1772)
   CCEL Subjects: All; Classic; Biography;
      LC Call no: BX7795.W7
   LC Subjects:

   Christian Denominations

   Protestantism

   Post-Reformation

   Other Protestant denominations

   Friends. Society of Friends. Quakers
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THE JOURNAL

    OF

JOHN WOOLMAN
     _________________________________________________________________

AN APPRECIATION

  BY JOHN G. WHITTIER [1]
     _________________________________________________________________

    (Part 1)

   “It is my purpose, as briefly as possible, to narrate the circumstances
   attending the relinquishment of slaveholding by the Society of Friends, and
   to hint at the effect of that act of justice and humanity upon the abolition
   of slavery throughout the world.”

   To those who judge by the outward appearance, nothing is more difficult of
   explanation than the strength of moral influence often exerted by obscure
   and uneventful lives. Some great reform which lifts the world to a higher
   level, some mighty change for which the ages have waited in anxious
   expectancy, takes place before our eyes, and, in seeking to trace it back to
   its origin, we are often surprised to find the initial link in the chain of
   causes to be some comparatively obscure individual, the divine commission
   and significance of whose life were scarcely understood by his con
   temporaries, and perhaps not even by himself. The little one has become a
   thousand; the handful of corn shakes like Lebanon. “The kingdom of God
   cometh not by observation;” and the only solution of the mystery is in the
   reflection that through the humble instrumentality divine power was
   manifested, and that the Everlasting Arm was beneath the human one

   The abolition of human slavery, now in process of consummation throughout
   the world, furnishes one of the most striking illustrations of this truth. A
   far-reaching moral, social, and political revolution, undoing the evil work
   of centuries, unquestionably owes much of its original impulse to the life
   and labours of a poor, unlearned working man of New Jersey, whose very
   existence was scarcely known beyond the narrow circle of his religious
   society

   It is only within a comparatively recent period that the Journal and ethical
   essays of this remarkable man have attracted the attention to which they are
   manifestly entitled. In one of my last interviews with William Ellery
   Channing, he expressed his very great surprise that they were so little
   known. He had himself just read the book for the first time, and I shall
   never forget how his countenance lighted up, as he pronounced it beyond
   comparison the sweetest and purest autobiography in the language. He wished
   . to see it placed within the reach of all classes of readers; it was not a
   light to be hidden under the bushel of a sect

   Charles Lamb, probably from his friends, the Clarksons, or from Bernard
   Barton, became acquainted with it, and on more than one occasion in his
   Letters and Essays of Elia, refers to it with warm commendation. Edward
   Irving pronounced it a godsend. Some idea of the lively interest which the
   fine literary circle gathered around the hearth of Lamb felt in the
   beautiful simplicity of Woolman’s pages, may be had from the Diary of Henry
   Crabb Robinson, one of their number, himself a man of wide and varied
   culture, the intimate friend of Goethe, Wordsworth, and Coleridge. In his
   notes for First Month, 1824, he says, after a reference to a sermon of his
   friend Irving, which he feared would deter rather than promote belief: “How
   different this from John Woolman’s Journal I have been reading at the same
   time! A perfect gem! His is a schöne Seele, a beautiful soul. An illiterate
   tailor, he writes in a style of the most exquisite purity and grace. His
   moral qualities are transferred to his writings. Had he not been so very
   humble, he would have written a still better book; for, fearing to indulge
   in vanity, he conceals the events in which he was a great actor. His
   religion was love. His whole existence and all his passions were love. If
   one could venture to impute to his creed, and not to his personal character,
   the delightful frame of mind he exhibited, one could not hesitate to be a
   convert. His Christianity is most inviting, it is fascinating!

   One of the leading British reviews a few years ago, referring to this
   Journal, pronounced its author the man who, in all the centuries since the
   advent of Christ, lived nearest to the divine pattern. The author of The
   Patience of Hope, whose authority in devotional literature is unquestioned,
   says of him: “John Woolman’s gift was love,—a charity of which it does not
   enter into the natural heart of man to conceive, and of which the more
   ordinary experiences, even of renewed nature, give but a faint shadow. Every
   now and then, in the world’s history, we meet with such men, the kings and
   priests of Humanity, on whose heads this precious ointment has been so
   poured forth that it has run down to the skirts of their clothing, and
   extended over the whole of the visible creation; men who have entered, like
   Francis of Assisi, into the secret of that deep amity with God and with His
   creatures, which makes man to be in league with the stones of the field, and
   the beasts of the field to be at peace with him. In this pure, universal
   charity there is nothing fitful or intermittent, nothing that comes and goes
   in showers and gleams and sunbursts. Its springs are deep and constant, its
   rising is like that of a mighty river, its very overflow calm and steady,
   leaving life and fertility behind it.

   After all, anything like personal eulogy seems out of place in speaking of
   one who, in the humblest self-abasement, sought no place in the world’s
   estimation, content to be only a passive instrument in the hands of his
   Master; and who, as has been remarked, through modesty concealed the events
   in which he was an actor. A desire to supply in some sort this deficiency in
   his Journal, is my especial excuse for this introductory paper

   It is instructive to study the history of the moral progress of individuals
   or communities; to mark the gradual development of truth, to watch the slow
   germination of its seed sown in simple obedience to the command of the Great
   Husbandman, while yet its green promise, as well as its golden fruition, was
   hidden from the eyes of the sower; to go back to the well-springs and
   fountainheads, tracing the small streamlet from its hidden source, and
   noting the tributaries which swell its waters, as it moves onward, until it
   becomes a broad river, fertilising and gladdening our present humanity. To
   this end it is my purpose, as briefly as possible, to narrate the
   circumstances attending the relinquishment of slaveholding by the Society of
   Friends, and to hint at the effect of that act of justice and humanity upon
   the abolition of slavery throughout the world

   At an early period after the organisation of the Society, members of it
   emigrated to the Maryland, Carolina, Virginia, and New England colonies. The
   act of banishment enforced against dissenters under Charles II. consigned
   others of the sect to the West Indies, where their frugality, temperance,
   and thrift transmuted their intended punishment into a blessing. Andrew
   Marvell, the inflexible republican statesman, [2] in some of the sweetest
   and tenderest lines in the English tongue, has happily described their
   condition—


   “‘What shall we do but sing His praise

    Who led us through the watery maze,

    Unto an isle so long unknown,

    And yet far kinder than our own?

    He lands us on a grassy stage,

    Safe from the storm and prelates’ rage;

    He gives us this eternal spring,

    Which here enamels everything,

    And sends the fowls to us in care

    On daily visits through the air


    He hangs in shades the orange bright,

    Like golden lamps in a green night,

    And cloth in the pomegranate close

    Jewels more rich than Ormus shows


       *       *       *       *       *


   And in these rocks for us did frame

    A temple where to sound His name


    Oh! let our voice His praise exalt,

    Till it arrive at Heaven’s vault,

    Which then, perhaps rebounding, may

    Echo beyond the Mexic bay.’


    So sang they in the English boat,

    A holy and a cheerful-note;

    And all the way, to guide their chime,

    With falling oars they kept the time.”

   Unhappily, they very early became owners of slaves, in imitation of the
   colonists around them. No positive condemnation of the evil system had then
   been heard in the British islands. Neither English prelates nor expounders
   at dissenting conventicles had aught to say against it. Few colonists
   doubted its entire compatibility with Christian profession and conduct.
   Saint and sinner, ascetic and worldling, united in its practice. Even the
   extreme Dutch saints of Bohemia Manor on the Delaware, the pietists of John
   de Labadie, sitting at meat with hats on, and pausing ever and anon with
   suspended mouthfuls to hear a brother’s or sister’s exhortation, and
   sandwiching prayers between the courses, were waited upon by negro slaves.
   Everywhere men were contending with each other upon matters of faith, while,
   so far as their slaves were concerned, denying the ethics of Christianity
   itself

   Such was the state of things when, in 1671, George Fox visited Barbadoes. He
   was of those men to whom it is given to discern through the mists of custom
   and prejudice something of the lineaments of absolute truth, and who, like
   the Hebrew lawgiver, bear with them, from a higher and purer atmosphere, the
   shining evidence of communion with the Divine Wisdom. He saw slavery in its
   mildest form among his friends, but his intuitive sense of right condemned
   it. He solemnly admonished those who held slaves to bear in mind that they
   were brethren, and to train them up in the fear of God. “I desired, also,”
   he says, “that they would cause their overseers to deal gently and mildly
   with their negroes, and not use cruelty towards them as the manner of some
   hath been and is: and that, after certain years of servitude, they should
   make them free.”

   In 1675, the companion of George Fox, William Edmundson, revisited
   Barbadoes, and once more bore testimony against the unjust treatment of
   slaves. He was accused of endeavouring to excite an insurrection among the
   blacks, and was brought before the Governor on the charge. It was probably
   during this journey that he addressed a remonstrance to Friends in Maryland
   and Virginia on the subject of holding slaves. It is one of the first
   emphatic and decided testimonies on record against negro slavery as
   incompatible with Christianity, if we except the papal bulls of Urban and
   Leo the Tenth

   Thirteen years after, in 1688, a meeting of German Quakers, who had
   emigrated from Kriesheim, and settled at Germantown, Pennsylvania, addressed
   a memorial against “the buying and keeping of negroes” to the Yearly Meeting
   for the Pennsylvania and New Jersey colonies. That meeting took the subject
   into consideration, but declined giving judgment in the case. In 1696, the
   Yearly Meeting advised against “bringing in any more negroes.” In 1714, in
   its Epistle to London Friends, it expresses a wish that Friends would be
   “less concerned in buying or selling slaves.” The Chester Quarterly Meeting,
   which had taken a higher and clearer view of the matter, continued to press
   the Yearly Meeting to adopt some decided measure against any traffic in
   human beings

   The Society gave these memorials a cold reception. The love of gain and
   power was too strong, on the part of the wealthy and influential planters
   and merchants who had become slaveholders, to allow the scruples of the
   Chester meeting to take the shape of discipline. The utmost that could be
   obtained of the Yearly Meeting was an expression of opinion adverse to the
   importation of negroes, and a desire that “Friends generally do, as much as
   may be, avoid buying such negroes as shall hereafter be brought in, rather
   than offend any Friends who are against it; yet this is only caution, and
   not censure.

   In the meantime the New England Yearly Meeting was agitated by the same
   question. Slaves were imported into Boston and Newport, and Friends became
   purchasers, and in some instances were deeply implicated in the foreign
   traffic. In 1716, the monthly meetings of Dartmouth and Nantucket suggested
   that it was “not agreeable to truth to purchase slaves and keep them during
   their term of life.” Nothing was done in the Yearly Meeting, however, until
   1727, when the practice of importing negroes was censured. That the practice
   was continued notwithstanding, for many years afterwards, is certain. In
   1758, a rule was adopted prohibiting Friends within the limits of New
   England Yearly Meeting from engaging in, or countenancing the foreign
   slave-trade

   In the year 1742 an event, simple and inconsiderable in itself, was made the
   instrumentality of exerting a mighty influence upon slavery in the Society
   of Friends. A small storekeeper at Mount Holly, [3] in New Jersey, a member
   of the Society, sold a negro woman, and requested the young man in his
   employ to make a bill of sale of her. On taking up his pen, the young clerk
   felt a sudden and strong scruple in his mind. The thought of writing an
   instrument of slavery for one of his fellow-creatures oppressed him. God’s
   voice against the desecration of His image spoke in his soul. He yielded to
   the will of his employer, but, while writing the instrument, he was
   constrained to declare, both to the buyer and the seller, that he believed
   slave-keeping inconsistent with the Christian religion. This young man was
   John Woolman. The circumstance above named was the starting-point of a
   lifelong testimony against slavery

   In the year 1746 he visited Maryland, Virginia, and North Carolina. He was
   afflicted by the prevalence of slavery. It appeared to him, in his own
   words, “as a dark gloominess overhanging the land.” On his return, he wrote
   an essay on the subject, which was published in 1754. Three years after, he
   made a second visit to the Southern meetings of Friends. Travelling as a
   minister of the gospel, he was compelled to sit down at the tables of
   slaveholding planters, who were accustomed to entertain their friends free
   of cost, and who could not comprehend the scruples of their guest against
   receiving, as a gift, food and lodging which he regarded as the gain of
   oppression. He was a poor man, but he loved truth more than money. He
   therefore either placed the pay for his entertainment in the hands of some
   member of the family, for the benefit of the slaves, or gave it directly to
   them as he had opportunity. [4]

   Wherever he went, he found his fellow-professors entangled in the mischief
   of slavery. Elders and ministers, as well as the younger and less high in
   profession, had their house servants and field hands. He found grave
   drab-coated apologists for the slave-trade, who quoted the same Scriptures,
   in support of oppression and avarice, which have since been cited by
   Presbyterian doctors of divinity, Methodist bishops, and Baptist preachers
   for the same purpose. He found the meetings generally in a low and evil
   state. The gold of original Quakerism had become dim, and the fine gold
   changed. The spirit of the world prevailed among them, and had wrought an
   inward desolation. Instead of meekness, gentleness, and heavenly wisdom, he
   found “a spirit of fierceness and love of dominion.” In love, but at the
   same time with great faithfulness, he endeavoured to convince the masters of
   their error, and to awaken a degree of sympathy for the enslaved

   At this period, or perhaps somewhat earlier, a remarkable personage took up
   his residence in Pennsylvania. He was by birthright a member of the Society
   of Friends, but, having been disowned in England for some extravagances of
   conduct and language, he spent some years in the West Indies, where he
   became deeply interested in the condition of the slaves. His violent
   denunciations of the practice of slaveholding excited the anger of the
   planters, and he was compelled to leave the island. He came to Philadelphia,
   but, contrary to his expectations, he found the same evil existing there. He
   shook off the dust of the city, and took up his abode in the country, a few
   miles distant. His dwelling was a natural cave, with some slight addition of
   his own making. His drink was the spring-water flowing by his door; his
   food, vegetables alone. He persistently refused to wear any garment or eat
   any food purchased at the expense of animal life, or which was in any degree
   the product of slave labour. Issuing from his cave, on his mission of
   preaching “deliverance to the captive,” he was in the habit of visiting the
   various meetings for worship and bearing his testimony against slaveholders,
   greatly to their disgust and indignation. On one occasion he entered the
   Market Street Meeting, and a leading Friend requested some one to take him
   out. A burly blacksmith volunteered to do it, leading him to the gate and
   thrusting him out with such force that he fell into the gutter of the
   street. There he lay until the meeting closed, telling the bystanders that
   he did not feel free to rise himself. “Let those who cast me here raise me
   up. It is their business, not mine.

   His personal appearance was in remarkable keeping with his eccentric life. A
   figure only four and a half feet high, hunchbacked, with projecting chest,
   legs small and uneven, arms longer than his legs; a huge head, showing only
   beneath the enormous white hat, large, solemn eyes and a prominent nose; the
   rest of his face covered with a snowy semicircle of beard falling low on his
   breast,—a figure to recall the old legends of troll, brownie, and kobold.
   Such was the irrepressible prophet who troubled the Israel of slaveholding
   Quakerism, clinging like a rough chestnut-burr to the skirts of its
   respectability, and settling like a pertinacious gad-fly on the sore places
   of its conscience

   On one occasion, while the annual meeting was in session at Burlington,
   N.J., in the midst of the solemn silence of the great assembly, the
   unwelcome figure of Benjamin Lay, wrapped in his long white overcoat, was
   seen passing up the aisle. Stopping midway, he exclaimed, “You slaveholders!
   Why don’t you throw off your Quaker coats as I do mine, and show yourselves
   as you are?” Casting off as he spoke, his outer garment, he disclosed to the
   astonished assembly a military coat underneath and a sword dangling at his
   heels. Holding in one hand a large book, he drew his sword with the other.
   “In the sight of God,” he cried, “you are as guilty as if you stabbed your
   slaves to the heart, as I do this book!” suiting the action to the word, and
   piercing a small bladder filled with the juice of poke-weed (phytolacca
   decandra), which he had concealed between the covers, and sprinkling as with
   fresh blood those who sat near him. John Woolman makes no mention of this
   circumstance in his Journal, although he was probably present, and it must
   have made a deep impression on his sensitive spirit. The violence and
   harshness of Lay’s testimony, however, had nothing in common with the tender
   and sorrowful remonstrances and appeals of the former, except the sympathy
   which they both felt for the slave himself. [5]

   Still later, a descendant of the persecuted French Protestants, Anthony
   Benezet, a man of uncommon tenderness of feeling, began to write and speak
   against slavery. How far, if at all, he was moved thereto by the example of
   Woolman is not known, but it is certain that the latter found in him a
   steady friend and coadjutor in his efforts to awaken the slumbering moral
   sense of his religious brethren. The Marquis de Chastellux, author of De la
   Félicité Publique, describes him as a small, eager-faced man, full of zeal
   and activity, constantly engaged in works of benevolence, which were by no
   means confined to the blacks. Like Woolman and Lay, he advocated abstinence
   from intoxicating spirits. The poor French neutrals who were brought to
   Philadelphia from Nova Scotia, and landed penniless and despairing among
   strangers in tongue and religion, found in him a warm and untiring friend,
   through whose aid and sympathy their condition was rendered more comfortable
   than that of their fellow exiles in other colonies. [6]

   The annual assemblage of the Yearly Meeting in 1758 at Philadelphia must
   ever be regarded as one of the most important religious convocations in the
   history of the Christian Church. The labours of Woolman and his few but
   earnest associates had not been in vain. A deep and tender interest had been
   awakened; and this meeting was looked forward to with varied feelings of
   solicitude by all parties. All felt that the time had come for some definite
   action; conservative and reformer stood face to face in the Valley of
   Decision. John Woolman, of course, was present, a man humble and poor in
   outward appearance, his simple dress of undyed homespun cloth contrasting
   strongly with the plain but rich apparel of the representatives of the
   commerce of the city and of the large slave-stocked plantations of the
   country. Bowed down by the weight of his concern for the poor slaves and for
   the well-being and purity of the Society, he sat silent during the whole
   meeting, while other matters were under discussion. “My mind,” he says, “was
   frequently clothed with inward prayer; and I could say with David that
   ‘tears were my meat and drink, day and night.’ The case of slave-keeping lay
   heavy upon me; nor did I find any engagement to speak directly to any other
   matters before the meeting.” When the important subject came up for
   consideration, many faithful Friends spoke with weight and earnestness. No
   one openly justified slavery as a system, although some expressed a concern
   lest the meeting should go into measures calculated to cause uneasiness to
   many members of the Society. It was also urged that Friends should wait
   patiently until the Lord in His own time should open a way for the
   deliverance of the slave. This was replied to by John Woolman. “My mind,” he
   said, “is led to consider the purity of the divine Being, and the justice of
   His judgments; and herein my soul is covered with awfulness. I cannot
   forbear to hint of some cases where people have not been treated with the
   purity of justice, and the event has been most lamentable. Many slaves on
   this continent are oppressed, and their cries have entered into the ears of
   the Most High. Such are the purity and certainty of His judgments, that He
   cannot be partial in our favour. In infinite love and goodness He hath
   opened our understandings from one time to another, concerning our duty
   towards this people; and it is not a time for delay. Should we now be
   sensible of what He requires of us, and, through a respect to the private
   interests of some persons, or through a regard to some friendships which do
   not stand upon an immutable foundation, neglect to do our duty in firmness
   and constancy, still waiting for some extraordinary means to bring about
   their deliverance, God may by terrible things in righteousness answer us in
   this matter.

   This solemn and weighty appeal was responded to by many in the assembly, in
   a spirit of sympathy and unity. Some of the slaveholding members expressed
   their willingness that a strict rule of discipline should be adopted against
   dealing in slaves for the future. To this it was answered, that the root of
   the evil would never be reached effectually, until a searching inquiry was
   made into the circumstances and motives of such as held slaves. At length,
   the truth in a great measure triumphed over all opposition; and, without any
   public dissent, the meeting agreed that the injunction of our Lord and
   Saviour to do to others as we would that others should do to us, should
   induce Friends who held slaves “to set them at liberty, making a Christian
   provision for them,” and four Friends—John Woolman, John Scarborough, Daniel
   Stanton, and John Sykes—were approved of as suitable persons to visit and
   treat with such as kept slaves, within the limits of the Meeting

   This painful and difficult duty was faithfully performed. In that meekness
   and humility of spirit which has nothing in common with the “fear of man,
   which bringeth a snare,” the self-denying followers of their divine Lord and
   Master “went about doing good.” In the city of Philadelphia, and among the
   wealthy planters of the country, they found occasion often to exercise a
   great degree of patience, and to keep a watchful guard over their feelings.
   In his Journal for this important period of his life, John Woolman says but
   little of his own services. How arduous and delicate they were may be
   readily understood. The number of slaves held by members of the Society was
   very large. Isaac Jackson, in his report of his labours among slaveholders
   in a single Quarterly Meeting, states that he visited the owners of more
   than eleven hundred slaves. From the same report may be gleaned some hints
   of the difficulties which presented themselves. One elderly man says he has
   well brought up his eleven slaves, and “now they must work to maintain
   him.” Another owns it is all wrong, but “cannot release his slaves; his
   tender wife under great concern of mind” on account of his refusal. A third
   has fifty slaves, knows it to be wrong, but can’t see his way clear out of
   it. “Perhaps,” the report says, “interest dims his vision.” A fourth is full
   of “excuses and reasonings.” “Old Jos. Richison has forty, and is determined
   to keep them.” Another man has fifty, and “means to keep them.” Robert Ward
   “wants to release his slaves, but his wife and daughters hold back.” Another
   “owns it is wrong, but says he will not part with his negroes—no, not while
   he lives.” The far greater number, however, confess the wrong of slavery,
   and agree to take measures for freeing their slaves. [7]

   An extract or two from the Journal at this period will serve to show both
   the nature of the service in which he was engaged and the frame of mind in
   which he accomplished it

   “In the beginning of the 12th Month I joined in company with my friends,
   John Sykes and Daniel Stanton, in visiting such as had slaves. Some, whose
   hearts were rightly exercised about them, appeared to be glad of our visit,
   but in some places our way was more difficult. I often saw the necessity of
   keeping down to that root from whence our concern proceeded, and have cause
   in reverent thankfulness humbly to bow down before the Lord who was near to
   me, and preserved my mind in calmness under some sharp conflicts, and begat
   a spirit of sympathy and tenderness in me towards some who were grievously
   entangled by the spirit of this world.

   “1st Month, 1759.—Having found my mind drawn to visit some of the more
   active members of the Society at Philadelphia who had slaves, I met my
   friend John Churchman there by agreement, and we continued about a week in
   the city. We visited some that were sick, and some widows and their
   families; and the other part of the time was mostly employed in visiting
   such as had slaves. It was a time of deep exercise; but looking often to the
   Lord for assistance, He in unspeakable kindness favoured us with that
   influence of that Spirit which crucifies to the greatness and splendour of
   this world, and enabled us to go through some heavy labours, in which we
   found peace.

   These labours were attended with the blessing of the God of the poor and
   oppressed. Dealing in slaves was almost entirely abandoned, and many who
   held slaves set them at liberty. But many members still continuing the
   practice, a more emphatic testimony against it was issued by the Yearly
   Meeting in 1774; and two years after, the subordinate meetings were directed
   to deny the right of membership to such as persisted in holding their
   fellowmen as property

   A concern was now felt for the temporal and religious welfare of the
   emancipated slaves, and in 1779 the Yearly Meeting came to the conclusion
   that some reparation was due from the masters to their former slaves for
   services rendered while in the condition of slavery. The following is an
   extract from an epistle on this subject:—

   “We are united in judgment that the state of the oppressed people who have
   been held by any of us, or our predecessors, in captivity and slavery, calls
   for a deep inquiry and close examination how far we are clear of withholding
   from them what under such an exercise may open to view as their just right;
   and therefore we earnestly and affectionately entreat our brethren in
   religious profession to bring this matter home, and that all who have let
   the oppressed go free may attend to the further openings of duty

   “A tender Christian sympathy appears to be awakened in the minds of many who
   are not in religious profession with us, who have seriously considered the
   oppressions and disadvantages under which those people have long laboured;
   and whether a pious care extended to their offspring is not justly due from
   us to them is a consideration worthy our serious and deep attention.

   Committees to aid and advise the coloured people were accordingly appointed
   in the various monthly meetings. Many former owners of slaves faithfully
   paid the latter for their services, submitting to the award and judgment of
   arbitrators as to what justice required at their hands—so deeply had the
   sense of the wrong of slavery sunk into the hearts of Friends!

   John Woolman, in his Journal for 1769, states that, having some years
   before, as one of the executors of a will, disposed of the services of a
   negro boy belonging to the estate until he should reach the age of thirty
   years, he became uneasy in respect to the transaction, and although he had
   himself derived no pecuniary benefit from it, and had simply acted as the
   agent of the heirs of the estate to which the boy belonged, he executed a
   bond, binding himself to pay the master of the young man for four years and
   a half of his unexpired term of service

   The appalling magnitude of the evil against which he felt himself especially
   called to contend was painfully manifest to John Woolman. At the outset, all
   about him, in every department of life and human activity, in the State and
   the Church, he saw evidences of its strength, and of the depth and extent to
   which its roots had wound their way among the foundations of society. Yet he
   seems never to have doubted for a moment the power of simple truth to
   eradicate it, nor to have hesitated as to his own duty in regard to it.
   There was no groping like Samson in the gloom; no feeling in blind wrath and
   impatience for the pillars of the temple of Dagon. “The candle of the Lord
   shone about him,” and his path lay clear and unmistakable before him. He
   believed in the goodness of God that leadeth to repentance; and that love
   could reach the witness for itself in the hearts of all men, through all
   entanglements of custom and every barrier of pride and selfishness. No one
   could have a more humble estimate of himself; but as he went forth on his
   errand of mercy, he felt the Infinite Power behind him, and the
   consciousness that he had known a preparation from that Power “to stand as a
   trumpet through which the Lord speaks.” The event justified his confidence;
   wherever he went, hard hearts were softened avarice and love of power and
   pride of opinion gave way before his testimony of love

   The New England Yearly Meeting then, as now, was held in Newport, on Rhode
   Island. In the year 1760 John Woolman, in the course of a religious visit to
   New England, attended that meeting. He saw the horrible traffic in human
   beings—the slave-ships lying at the wharves of the town—the sellers and
   buyers of men and women and children thronging the market-place. The same
   abhorrent scenes which a few years after stirred the spirit of the excellent
   Hopkins to denounce the slave-trade and slavery as hateful in the sight of
   God to his congregation at Newport, were enacted in the full view and
   hearing of the annual convocation of Friends, many of whom were themselves
   partakers in the shame and wickedness. “Understanding,” he says, “that a
   large number of slaves had been imported from Africa into the town, and were
   then on sale by a member of our Society, my appetite failed; I grew
   outwardly weak, and had a feeling of the condition of Habakkuk: ‘When I
   heard, my belly trembled, my lips quivered; I trembled in myself, that I
   might rest in the day of trouble.’ I had many cogitations, and was sorely
   distressed.” He prepared a memorial to the Legislature, then in session, for
   the signatures of Friends, urging that body to take measures to put an end
   to the importation of slaves. His labours in the Yearly Meeting appear to
   have been owned and blessed by the divine Head of the Church. The London
   Epistle for 1758, condemning the unrighteous traffic in men, was read, and
   the substance of it embodied in the discipline of the meeting; and the
   following query was adopted, to be answered by the subordinate meetings:

   “Are Friends clear of importing negroes, or buying them when imported; and
   do they use those well where they are possessed by inheritance or otherwise,
   endeavouring to train them up in principles of religion?

   At the close of the Yearly Meeting, John Woolman requested those members of
   the Society who held slaves to meet with him in the chamber of the house for
   worship, where he expressed his concern for the well-being of the slaves,
   and his sense of the iniquity of the practice of dealing in, or holding them
   as property. His tender exhortations were not lost upon his auditors; his
   remarks were kindly received, and the gentle and loving spirit in which they
   were offered reached many hearts

   In 1769, at the suggestion of the Rhode Island Quarterly Meeting, the Yearly
   Meeting expressed its sense of the wrongfulness of holding slaves, and
   appointed a large committee to visit those members who were implicated in
   the practice. The next year this committee reported that they had completed
   their service, “and that their visits mostly seemed to be kindly accepted.
   Some Friends manifested a disposition to set such at liberty as were
   suitable; some others, not having so clear a sight of such an unreasonable
   servitude as could be desired, were unwilling to comply with the advice
   given them at present, yet seemed willing to take it into consideration; a
   few others manifested a disposition to keep them in continued bondage.

   It was stated in the Epistle to London Yearly Meeting of the year 1772, that
   a few Friends had freed their slaves from bondage, but that others “have
   been so reluctant thereto that they have been disowned for not complying
   with the advice of this meeting.

   In 1773 the following minute was made:—“It is our sense and judgment that
   truth not only requires the young of capacity and ability, but likewise the
   aged and impotent, and also all in a state of infancy and nonage, among
   Friends, to be discharged and set free from a state of slavery, that we do
   no more claim property in the human race, as we do in the brutes that
   perish.

   In 1782 no slaves were known to be held in the New England Yearly Meeting.
   The next year it was recommended to the subordinate meetings to appoint
   committees to effect a proper and just settlement between the manumitted
   slaves and their former masters, for their past services. In 1784 it was
   concluded by the Yearly Meeting that any former slaveholder who refused to
   comply with the award of these committees should, after due care and labour
   with him, be disowned from the Society. This was effectual; settlements
   without disownment were made to the satisfaction of all parties, and every
   case was disposed of previous to the year 1787

   In the New York Yearly Meeting, slave-trading was prohibited about the
   middle of the last century. In 1771, in consequence of an epistle from the
   Philadelphia Yearly Meeting, a committee was appointed to visit those who
   held slaves, and to advise with them in relation to emancipation. In 1776 it
   was made a disciplinary offence to buy, sell, or hold slaves upon any
   condition. In 1784 but one slave was to be found in the limits of the
   meeting. In the same year, by answers from the several subordinate meetings,
   it was ascertained that an equitable settlement for past services had been
   effected between the emancipated negroes and their masters in all save three
   cases

   In the Virginia Yearly Meeting slavery had its strongest hold. Its members,
   living in the midst of slaveholding communities, were necessarily exposed to
   influences adverse to emancipation. I have already alluded to the epistle
   addressed to them by William Edmundson, and to the labours of John Woolman
   while travelling among them. In 1757 the Virginia Yearly Meeting condemned
   the foreign slave trade. In 1764 it enjoined upon its members the duty of
   kindness towards their servants, of educating them, and carefully providing
   for their food and clothing. Four years after, its members were strictly
   prohibited from purchasing any more slaves. In 1773 it earnestly recommended
   the immediate manumission of all slaves held in bondage, after the females
   had reached eighteen and the males twenty-one years of age. At the same
   time, it was advised that committees should be appointed for the purpose of
   instructing the emancipated persons in the principles of morality and
   religion, and for advising and aiding them in their temporal concerns

   I quote a single paragraph from the advice sent down to the subordinate
   meetings, as a beautiful manifestation of the fruits of true repentance:

   “It is the solid sense of this meeting, that we of the present generation
   are under strong obligations to express our love and concern for the
   offspring of those people who by their labours have greatly contributed
   towards the cultivation of these colonies, under the afflictive disadvantage
   of enduring a hard bondage; and many amongst us are enjoying the benefit of
   their toil.

   In 1784, the different quarterly meetings having reported that many still
   held slaves, notwithstanding the advice and entreaties of their friends, the
   Yearly Meeting directed, that where endeavours to convince those offenders
   of their error proved ineffectual, the monthly meeting should proceed to
   disown them. We have no means of ascertaining the precise number of those
   actually disowned for slaveholding in the Virginia Yearly Meeting, but it is
   well known to have been very small. In almost all cases the care and
   assiduous labours of those who had the welfare of the Society and of
   humanity at heart, were successful in inducing offenders to manumit their
   slaves, and confess their error in resisting the wishes of their friends,
   and bringing reproach upon the cause of truth

   So ended slavery in the Society of Friends. For three-quarters of a century
   the advice put forth in the meetings of the Society at stated intervals,
   that Friends should be “careful to maintain their testimony against
   slavery,” has been adhered to so far as owning, or even hiring, a slave is
   concerned. Apart from its first-fruits of emancipation, there is a perennial
   value in the example exhibited of the power of truth, urged patiently and in
   earnest love, to overcome the difficulties in the way of the eradication of
   an evil system, strengthened by long habit, entangled with all the complex
   relations of society, and closely allied with the love of power, the pride
   of family, and the lust of gain
     _________________________________________________________________

   [2] Andrew Marvell:—A Yorkshireman, partisan in the English Civil Wars, and
   author of the poem, Horatian Ode (cited here?) -kw.

   [3] Mount Holly is a village lying in the western part of the long, narrow
   township of Northampton, on Rancocas Creek, a tributary of the Delaware. In
   John Woolman’s day it was almost entirely a settlement of Friends. A very
   few of the old houses with their quaint stoops or porches are left. That
   occupied by John Woolman was a small, plain, two-storey structure, with two
   windows in each storey in front, a four-barred fence enclosing the grounds,
   with the trees he planted and loved to cultivate. The house was not painted,
   but whitewashed. The name of the place is derived from the highest hill in
   the country, rising two hundred feet above the sea, and commanding a view of
   a rich and level country, of cleared farms and woodlands. Here, no doubt,
   John Woolman often walked under the shadow of its hollytrees, communing with
   nature and musing on the great themes of life and duty When the excellent
   Joseph Sturge was in America, some thirty years ago, on his errand of
   humanity, he visited Mount Holly; and the house of Woolman, then standing,
   he describes as a very “humble abode.” But one person was then living in the
   town who had ever seen its venerated owner. This aged man stated that he was
   at Woolman’s little farm in the season of harvest, when it was customary
   among farmers to kill a calf or sheep for the labourers. John Woolman,
   unwilling that the animal should be slowly bled to death, as the custom had
   been, and to spare it unnecessary suffering, had a smooth block of wood
   prepared to receive the neck of the creature, when a single blow terminated
   its existence. Nothing was more remarkable in the character of Woolman than
   his concern for the well-being and comfort of the brute creation. “What is
   religion?” asks the old Hindoo writer of the Vishnu Sarman. “Tenderness
   toward all creatures.” Or, as Woolman expresses it: “Where the love of God
   is verily perfected, a tenderness towards all creatures made subject to our
   will is experienced, and a care felt that we do not lessen that sweetness of
   life in the animal creation, which the Creator intends for them under our
   government.”

   [4] The tradition is that he travelled mostly on foot during his journeys
   among slaveholders. Brissot, in his New Travels in America, published in
   1788, says: “John Woolman, one of the most distinguished of men in the cause
   of humanity, travelled much as a minister of his sect, but always on foot,
   and without money, in imitation of the apostles, and in order to be in a
   situation to be more useful to poor people and the blacks. He hated slavery
   so much that he could not taste food provided by the labour of slaves.” That
   this writer was on one point misinformed is manifest from the following
   passage from the Journal:—“When I expected soon to leave a friend’s house
   where I had entertainment, if I believed that I should not keep clear from
   the gain of oppression without leaving money, I spoke to one of the heads of
   the family privately, and desired them to accept of pieces of silver, and
   give them to such of their negroes as they believed would make the best use
   of them; and at other times I gave them to the negroes myself, as the way
   looked clearest to me. Before I came out, I had provided a large number of
   small pieces for this purpose, and thus offering them to some who appeared
   to be wealthy people was a trial both to me and them. But the fear of the
   Lord so covered me at times that my way was made easier than I expected; and
   few, if any, manifested any resentment at the offer and most of them, after
   some conversation, accepted of them.”

   [5] Lay was well acquainted with Dr. Franklin, who sometimes visited him.
   Among other schemes of reform he entertained the idea of converting all
   mankind to Christianity. This was to be done by three witnesses, himself,
   Michael Lovell, and Abel Noble, assisted by Dr. Franklin. But on their first
   meeting at the Doctor’s house, the three “chosen vessels” got into a violent
   controversy on points of doctrine, and separated in ill-humour. The
   philosopher, who had been an amused listener, advised the three sages to
   give up the project of converting the world until they had learned to
   tolerate each other.

   [6] The reader of Evangeline will recall in this connection the words of the
   poet—“In that delightful land which is washed by the Delaware’s
   waters, Guarding in sylvan shades the name of Penn the apostle, Stands on
   the banks of its beautiful stream the city he founded  There from the
   troubled sea had Evangeline landed, an exile, Finding among the children of
   Penn a home and a country  There old Rene Leblanc had died; and when he
   departed, Saw at his side only one of all his hundred descendants  Something
   at least there was in the friendly streets of the city, Something that spake
   to her heart, and made her no longer a stranger; And her ear was pleased
   with the Thee and Thou of the Quakers, For it recalled the past, the old
   Acadian country, Where all men were equal, and all were brothers and
   sisters. —Henry W. Longfellow, in his epic poem Evangeline [-kw].

   [7] An incident occurred during the visit of Isaac Jackson which impressed
   him deeply. On the last evening, just as he was about to turn homeward, he
   was told that a member of the Society, whom he had not seen, owned a very
   old slave who was happy and well cared for. It was a case which it was
   thought might well be left to take care of itself. Isaac Jackson, sitting in
   silence, did not feel his mind quite satisfied; and as the evening wore
   away, feeling more and more exercised, he expressed his uneasiness, when a
   young son of his host eagerly offered to go with him and show him the road
   to the place. The proposal was gladly accepted. On introducing the object of
   their visit, the Friend expressed much surprise that any uneasiness should
   be felt in the case, but at length consented to sign the form of
   emancipation, saying, at the same time, it would make no difference in their
   relations, as the old man was perfectly happy. At Isaac Jackson’s request
   the slave was called in and seated before them. His form was nearly double,
   his thin hands were propped on his knees, his white head was thrust forward,
   and his keen, restless, inquiring eye gleamed alternately on the stranger
   and on his master. At length he was informed of what had been done; that he
   was no longer a slave, and that his master acknowledged his past services
   entitled him to a maintenance as long as he lived. The old man listened in
   almost breathless wonder, his head slowly sinking on his breast. After a
   short pause, he clasped his hands, then, spreading them high over his hoary
   head, slowly and reverently exclaimed, “Oh, goody Gody, oh!”—bringing the
   hands again down on his knees. Then raising them as before, he twice
   repeated the solemn exclamation, and with streaming eyes and a voice almost
   too much choked for utterance he continued, ”I thought I should die a slave,
   and now I shall die a free man! It is a striking evidence of the divine
   compensations which are sometimes graciously vouchsafed to those who have
   been faithful to duty, that on his deathbed this affecting scene was vividly
   revived in the mind of Isaac Jackson. At that supreme moment, when all other
   pictures of time were fading out, that old face, full of solemn joy and
   devout thanksgiving, rose before him, and comforted him as with the blessing
   of God.
     _________________________________________________________________

    (Part 2)

     The influence of the life and labours of John Woolman has by no means been
   confined to the religious society of which he was a member. It may be traced
   wherever a step in the direction of emancipation has been taken in this
   country or in Europe. During the war of the Revolution, many of the noblemen
   and officers connected with the French army became, as their journals
   abundantly testify, deeply interested in the Society of Friends, and took
   back to France with them something of its growing anti-slavery sentiment.
   Especially was this the ease with Jean Pierre Brissot, the thinker and
   statesman of the Girondists, whose intimacy with Warner Mifflin, a friend
   and disciple of Woolman, so profoundly affected his whole after life. He
   became the leader of the “Friends of the Blacks,” and carried with him to
   the scaffold a profound hatred of slavery. To his efforts may be traced the
   proclamation of Emancipation in Hayti by the commissioners of the French
   Convention, and indirectly the subsequent uprising of the blacks and their
   successful establishment of a free government.

     The same influence reached Thomas Clarkson and stimulated his early
   efforts for the abolition of the slave-trade; and in after life the volume
   of the New Jersey Quaker was the cherished companion of himself and his
   amiable helpmate. It was in a degree, at least, the influence of Stephen
   Grellet and William Allen, men deeply imbued with the spirit of Woolman, and
   upon whom it might almost be said his mantle had fallen, that drew the
   attention of Alexander I. of Russia to the importance of taking measures for
   the abolition of serfdom, an object the accomplishment of which the wars
   during his reign prevented, but which, left as a legacy of duty, has been
   peaceably effected by his namesake, Alexander II. In the history of
   Emancipation in our own country, evidences of the same original impulse of
   humanity are not wanting. In 1790, memorials against slavery from the
   Society of Friends were laid before the first Congress of the United States.
   Not content with clearing their own skirts of the evil, the Friends of that
   day took an active part in the formation of the abolition societies of New
   England, New York, Pennsylvania, Maryland, and Virginia. Jacob Lindley,
   Elisha Tyson, Warner Mifflin, James Pemberton, and other leading Friends,
   were known throughout the country as unflinching champions of Freedom. One
   of the earliest of the class known as modern abolitionists was Benjamin
   Lundy, a pupil in the school of Woolman, through whom William Lloyd Garrison
   became interested in the great work to which his life has been so faithfully
   and nobly devoted. Looking back to the humble workshop at Mount Holly from
   the standpoint of the Proclamation of President Lincoln, how has the seed
   sown in weakness been raised up in power!

     The larger portion of Woolman’s writings are devoted to the subjects of
   slavery, uncompensated labour, and the excessive toil and suffering of the
   many to support the luxury of the few. The argument running through them is
   searching, and in its conclusions uncompromising, but a tender love for the
   wrong-doer as well as the sufferer underlies all. They aim to convince the
   judgment and reach the heart without awakening prejudice and passion. To the
   slaveholders of his time they must have seemed like the voice of conscience
   speaking to them in the cool of the day. One feels, in reading them, the
   tenderness and humility of a nature redeemed from all pride of opinion and
   self-righteousness, sinking itself out of sight, and intent only upon
   rendering smaller the sum of human sorrow and sin by drawing men nearer to
   God and to each other. The style is that of a man unlettered, but with
   natural refinement and delicate sense of fitness, the purity of whose heart
   enters into his language. There is no attempt at fine writing, not a word or
   phrase for effect; it is the simple, unadorned diction of one to whom the
   temptations of the pen seem to have been wholly unknown. He wrote, as he
   believed, from an inward spiritual prompting; and with all his unaffected
   humility he evidently felt that his work was done in the clear radiance of


   “The light which never was on land or sea.”

   It was not for him to outrun his Guide, or, as Sir Thomas Browne expresses
   it, to “order the finger of the Almighty to his will and pleasure, but to
   sit still under the soft showers of Providence.” Very wise are these essays,
   but their wisdom is not altogether that of this world. They lead one away
   from all the jealousies, strifes, and competitions of luxury, fashion, and
   gain, out of the close air of parties and sects, into a region of
   calmness,—


   “The haunt

   Of every gentle wind whose breath can teach

   The wild to love tranquillity,”—

   a quiet habitation where all things are ordered in what he calls “the pure
   reason”; a rest from all self-seeking, and where no man’s interest or
   activity conflicts with that of another. Beauty they certainly have, but it
   is not that which the rules of art recognise; a certain indefinable purity
   pervades them, making one sensible, as he reads, of a sweetness as of
   violets. “The secret of Woolman’s purity of style,” said Dr. Channing, “is
   that his eye was single, and that conscience dictated his words.”

     Of course we are not to look to the writings of such a man for tricks of
   rhetoric, the free play of imagination, or the unscrupulousness of epigram
   and antithesis. He wrote as he lived, conscious of “the great Task-master’s
   eye.” With the wise heathen, Marcus Aurelius Antoninus, he had learned to
   “wipe out imaginations, to check desire, and let the spirit that is the gift
   of God to every man, as his guardian and guide, bear rule.”

     This volume does not contain the entire writings appended to the old
   edition of the Journal, inasmuch as they mainly refer to a system which
   happily is no longer a question at issue. I content myself with throwing
   together a few passages from them which touch subjects of present interest.

     “Selfish men may possess the earth: it is the meek alone who inherit it
   from the Heavenly Father free from all defilements and perplexities of
   unrighteousness.”

     “Whoever rightly advocates the cause of some, thereby promotes the good of
   the whole.”

     “If one suffer by the unfaithfulness of another, the mind, the most noble
   part of him that occasions the discord, is thereby alienated from its true
   happiness.”

     “There is harmony in the several parts of the divine work in the hearts of
   men. He who leads them to cease from those gainful employments which are
   carried on in the wisdom which is from beneath, delivers also from the
   desire of worldly greatness, and reconciles to a life so plain that a little
   suffices.”

     “After days and nights of drought, when the sky hath grown dark, and
   clouds like lakes of water have hung over our heads, I have at times beheld
   with awfulness the vehement lightning accompanying the blessings of the
   rain, a messenger from Him to remind us of our duty in a right use of His
   benefits.”

     “The marks of famine in a land appear as humbling admonitions from God,
   instructing us by gentle chastisements, that we may remember that the
   outward supply of life is a gift from our Heavenly Father, and that we
   should not venture to use or apply that gift in a way contrary to pure
   reason.”

     “Oppression in the extreme appears terrible; but oppression in more
   refined appearances remains to be oppression. To labour for a perfect
   redemption from the spirit of it is the great business of the whole family
   of Jesus Christ in this world.”

     “In the obedience of faith we die to self-love, and, our life being ‘hid
   with Christ in God,’ our hearts are enlarged towards mankind universally;
   but many in striving to get treasures have departed from this true light of
   life and stumbled on the dark mountains. That purity of life which proceeds
   from faithfulness in following the pure spirit of truth, that state in which
   our minds are devoted to serve God, and all our wants are bounded by His
   wisdom, has often been opened to me as a place of retirement for the
   children of the light, in which we may be separated from that which
   disordereth and confuseth the affairs of society, and may have a testimony
   for our innocence in the hearts of those who behold us.”

     “There is a principle which is pure placed in the human mind, which in
   different places and ages hath had different names; it is, however, pure,
   and proceeds from God. It is deep and inward, confined to no forms of
   religion, nor excluded from any, when the heart stands in perfect sincerity.
   In whomsoever this takes root and grows, they become brethren.”

     “The necessity of an inward stillness hath appeared clear to my mind. In
   true silence strength is renewed, and the mind is weaned from all things
   save as they may be enjoyed in the divine will; and a lowliness in outward
   living, opposite to worldly honour, becomes truly acceptable to us. In the
   desire after outward gain, the mind is prevented from a perfect attention to
   the voice of Christ; yet being weaned from all things, except as they may be
   enjoyed in the divine will, the pure light shines into the soul. Where the
   fruits of the spirit which is of this world are brought forth by many who
   profess to be led by the Spirit of truth, and cloudiness is felt to be
   gathering over the visible Church, the sincere in heart, who abide in true
   stillness, and are exercised therein before the Lord for His name’s sake,
   have knowledge of Christ in the fellowship of His sufferings; and inward
   thankfulness; is felt at times, that through Divine love our own wisdom is
   cast out, and that forward, active part in us is subjected, which would rise
   and do something without the pure leadings of the spirit of Christ.

     “While aught remains in us contrary to a perfect resignation of our wills,
   it is like a seal to the book wherein is written ‘that good and acceptable
   and perfect will of God’ concerning us. But when our minds entirely yield to
   Christ, that silence is known which followeth the opening of the last of the
   seals. In this silence we learn to abide in the divine will, and there feel
   that we have no cause to promote except that alone in which the light of
   life directs us.”

     Occasionally, in “Considerations on the Keeping of Negroes,” the intense
   interest of his subject gives his language something of passionate
   elevation, as in the following extract:—

     “When trade is carried on productive of much misery, and they who suffer
   by it are many thousand miles off, the danger is the greater of not laying
   their sufferings to heart. In procuring slaves on the coast of Africa, many
   children are stolen privately; wars are encouraged among the negroes, but
   all is at a great distance. Many groans arise from dying men which we hear
   not. Many cries are uttered by widows and fatherless children which reach
   not our ears. Many cheeks are wet with tears, and faces sad with unutterable
   grief, which we see not. Cruel tyranny is encouraged. The hands of robbers
   are strengthened.

     “Were we, for the term of one year only, to be eye-witnesses of what
   passeth in getting these slaves; were the blood that is there shed to be
   sprinkled on our garments; were the poor captives, bound with thongs, and
   heavily laden with elephants’ teeth, to pass before our eyes on their way to
   the sea; were their bitter lamentations, day after day, to ring in our ears,
   and their mournful cries in the night to hinder us from sleeping,—were we to
   behold and hear these things, what pious heart would not be deeply affected
   with sorrow!”

     “It is good for those who live in fulness to cultivate tenderness of
   heart, and to improve every opportunity of being acquainted with the
   hardships and fatigues of those who labour for their living, and thus to
   think seriously with themselves: Am I influenced by true charity in fixing
   all my demands? Have I no desire to support myself in expensive customs,
   because my acquaintances live in such customs?

     “If a wealthy man, on serious reflection, finds a witness in his own
   conscience that he indulges himself in some expensive habits, which might be
   omitted, consistently with the true design of living, and which, were he to
   change places with those who occupy his estate, he would desire to be
   discontinued by them; whoever is thus awakened will necessarily find the
   injunction binding, ‘Do ye even so to them.’ Divine love imposeth no
   rigorous or unreasonable commands, but graciously points out the spirit of
   brotherhood and the way to happiness, in attaining which it is necessary
   that we relinquish all that is selfish.

     “Our gracious Creator cares and provides for all His creatures; His tender
   mercies are over all His works, and so far as true love influences our
   minds, so far we become interested in His workmanship, and feel a desire to
   make use of every opportunity to lessen the distresses of the afflicted, and
   to increase the happiness of the creation. Here we have a prospect of one
   common interest from which our own is inseparable, so that to turn all we
   possess into the channel of universal love becomes the business of our
   lives.”

     His liberality and freedom from “all narrowness as to sects and
   opinions” are manifest in the following passages:

     “Men who sincerely apply their minds to true virtue, and find an inward
   support from above, by which all vicious inclinations are made subject; who
   love God sincerely, and prefer the real good of mankind universally to their
   own private interest, - though these, through the strength of education and
   tradition, may remain under some great speculative errors, it would be
   uncharitable to say that therefore God rejects them. The knowledge and
   goodness of Him who creates, supports, and gives understanding to all men,
   are superior to the various states and circumstances of His creatures which
   to us appear the most difficult. Idolatry indeed is wickedness; but it is
   the thing, not the name, which is so. Real idolatry is to pay that adoration
   to a creature which is known to be due only to the true God.

     “He who professeth to believe in one Almighty Creator, and in His Son
   Jesus Christ, and is yet more intent on the honours, profits, and
   friendships of the world than he is, in singleness of heart, to stand
   faithful to the Christian religion, is in the channel of idolatry; while the
   Gentile, who, notwithstanding some mistaken opinions, is established in the
   true principle of virtue, and humbly adores an Almighty Power, may be of the
   number that fear God and work righteousness.”

     Nowhere has what is called the “Labour Question,” which is now agitating
   the world, been discussed more wisely and with a broader humanity than in
   these essays. His sympathies were with the poor man, yet the rich too are
   his brethren, and he warns them in love and pity of the consequences of
   luxury and oppression:—

     “Every degree of luxury, every demand for money inconsistent with the
   divine order, hath connection with unnecessary labours.”

     “To treasure up wealth for another generation, by means of the immoderate
   labour of those who in some measure depend upon us, is doing evil at
   present, without knowing that wealth thus gathered may not be applied to
   evil purposes when we are gone. To labour hard, or cause others to do so,
   that we may live conformably to customs which our Redeemer discountenanced
   by His example, and which are contrary to divine order, is to manure a soil
   for propagating an evil seed in the earth.”

     “When house is joined to house, and field laid to field, until there is no
   place, and the poor are thereby straitened, though this is done by bargain
   and purchase, yet so far as it stands distinguished from universal love, so
   far that woe predicted by the prophet will accompany their proceedings. As
   He who first founded the earth was then the true Proprietor of it, so He
   still remains, and though He hath given it to the children of men, so that
   multitudes of people have had their sustenance from it while they continued
   here, yet He hath never alienated it, but His right is as good as at first;
   nor can any apply the increase of their possessions contrary to universal
   love, nor dispose of lands in a way which they know tends to exalt some by
   oppressing others, without being justly chargeable with usurpation.”

     It will not lessen the value of the foregoing extracts in the minds of the
   true disciples of our divine Lord, that they are manifestly not written to
   subserve the interests of a narrow sectarianism. They might have been penned
   by Fenelon in his time, or Robertson in ours, dealing as they do with
   Christian practice—the life of Christ manifesting itself in purity and
   goodness rather than with the dogmas of theology. The underlying thought of
   all is simple obedience to the divine word in the soul. “Not every one that
   saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he
   that doeth the will of My Father in heaven.” In the preface to an English
   edition published some years ago, it is intimated that objections had been
   raised to the Journal on the ground that it had so little to say of
   doctrines and so much of duties. One may easily understand that this
   objection might have been forcibly felt by the slaveholding religious
   professors of Woolman’s day, and that it may still be entertained by a class
   of persons who, like the Cabalists, attach a certain mystical significance
   to words, names, and titles, and who, in consequence, question the piety
   which hesitates to flatter the divine ear by “vain repetitions” and formal
   enumeration of sacred attributes, dignities, and offices. Every instinct of
   his tenderly sensitive nature shrank from the wordy irreverence of noisy
   profession. His very silence is significant. The husks of emptiness rustle
   in every wind; the full corn in the ear holds up its golden fruit
   noiselessly to the Lord of the harvest. John Woolman’s faith, like the
   apostle’s, is manifested by his labours, standing not in words but in the
   demonstration of the Spirit,—a faith that works by love to the purifying of
   the heart. The entire outcome of this faith was love manifested in reverent
   waiting upon God, and in that untiring benevolence, that quiet but deep
   enthusiasm of humanity, which made his daily service to his fellow-creatures
   a hymn of praise to the common Father.

     However the intellect may criticise such a life, whatever defects it may
   present to the trained eyes of theological adepts, the heart has no
   questions to ask, but at once owns and reveres it. Shall we regret that he
   who had so entered into fellowship of suffering with the divine One, walking
   with Him under the cross, and dying daily to self, gave to the faith and
   hope that were in him this testimony of a life, rather than any form of
   words, however sound? A true life is at once interpreter and proof of the
   gospel, and does more to establish its truth in the hearts of men than all
   the “Evidences” and “Bodies of Divinity” which have perplexed the world with
   more doubts than they solved. Shall we venture to account it a defect in his
   Christian character, that, under an abiding sense of the goodness and
   long-suffering of God, he wrought his work in gentleness and compassion,
   with the delicate tenderness which comes of a deep sympathy with the trials
   and weaknesses of our nature, never allowing himself to indulge in heat or
   violence, persuading rather than threatening? Did he overestimate that
   immeasurable Love, the manifestation of which in his own heart so reached
   the hearts of others, revealing everywhere unsuspected fountains of feeling
   and secret longings after purity, as the rod of the diviner detects sweet,
   cool watersprings under the parched surfaces of a thirsty land? And, looking
   at the purity, wisdom, and sweetness of his life, who shall say that his
   faith in the teaching of the Holy Spirit—the interior guide and light—was a
   mistaken one? Surely it was no illusion by which his feet were so guided
   that all who saw him felt that, like Enoch, he walked with God. “Without the
   actual inspiration of the Spirit of grace, the inward teacher and soul of
   our souls,” says Fénélon, “we could neither do, will, nor believe good. We
   must silence every creature, we must silence ourselves also, to hear in a
   profound stillness of the soul this inexpressible voice of Christ. The
   outward word of the gospel itself without this living efficacious word
   within, would be but an empty sound.”(6) [8] “Thou Lord,” says Augustine in
   his Meditations, “communicatest Thyself to all: Thou teachest the heart
   without words; Thou speakest to it without articulate sounds.” Never was
   this divine principle more fully tested than by John Woolman; and the result
   is seen in a life of such rare excellence that the world is still better and
   richer for its sake, and the fragrance of it comes down to us through a
   century, still sweet and precious.

     It will be noted throughout the Journal and Essays that in his lifelong
   testimony against wrong, he never lost sight of the oneness of humanity, its
   common responsibility, its fellowship of suffering and communion of sin. Few
   have ever had so profound a conviction of the truth of the Apostle’s
   declaration that no man liveth and no man dieth to himself. Sin was not to
   him an isolated fact, the responsibility of which began and ended with the
   individual transgressor; he saw it as a part of a vast network and
   entanglement, and traced the lines of influence converging upon it in the
   underworld of causation. Hence the wrong and discord which pained him called
   out pity, rather than indignation. The first inquiry which they awakened was
   addressed to his own conscience. How far am I in thought, word, custom,
   responsible for this? Has none of my fellow-creatures an equitable right to
   any part which is called mine? Have the gifts and possessions received by me
   from others been conveyed in a way free from all unrighteousness? “Through
   abiding in the law of Christ,” he says, “we feel a tenderness towards our
   fellow-creatures, and a concern so to walk that our conduct may not be the
   means of strengthening them in error.” He constantly recurs to the
   importance of a right example in those who profess to be led by the spirit
   of Christ, and who attempt to labour in His name for the benefit of their
   fellowmen. If such neglect or refuse themselves to act rightly, they can but
   “entangle the minds of others and draw a veil over the face of
   righteousness.” His eyes were anointed to see the common point of departure
   from the divine harmony, and that all the varied growths of evil had their
   underlying root in human selfishness. He saw that every sin of the
   individual was shared in greater or less degree by all whose lives were
   opposed to the divine order, and that pride, luxury, and avarice in one
   class gave motive and temptation to the grosser forms of evil in another.
   How gentle, and yet how searching, are his rebukes of self-complacent
   respectability, holding it responsible, in spite of all its decent seemings,
   for much of the depravity which it condemned with pharisaical harshness! In
   his “Considerations on the True Harmony of Mankind,” he dwells with great
   earnestness upon the importance of possessing the “mind of Christ,” which
   removes from the heart the desire of superiority and worldly honours,
   incites attention to the divine Counsellor, and awakens an ardent engagement
   to promote the happiness of all. ”This state,” he says, ”in which every
   motion from the selfish spirit yieldeth to pure love, I may acknowledge with
   gratitude to the Father of Mercies, is often opened before me as a pearl to
   seek after.”

     “At times when I have felt true love open my heart towards my
   fellow-creatures, and have been engaged in weighty conversation in the cause
   of righteousness, the instructions I have received under these exercises in
   regard to the true use of the outward gifts of God, have made deep and
   lasting impressions on my mind. I have beheld how the desire to provide
   wealth and to uphold a delicate life has grievously entangled many, and has
   been like a snare to their offspring; and though some have been affected
   with a sense of their difficulties, and have appeared desirous at times to
   be helped out of them, yet for want of abiding under the humbling power of
   truth, they have continued in these entanglements; expensive living in
   parents and children hath called for a large supply, and in answering this
   call the ‘faces of the poor’ have been ground away, and made thin through
   hard dealing.

     “There is balm; there is a physician! and oh, what longings do I feel that
   we may embrace the means appointed for our healing; may know that removed
   which now ministers cause for the cries of many to ascend to Heaven against
   their oppressors; and that thus we may see the true harmony restored!—a
   restoration of that which was lost at Babel, and which will be, as the
   prophet expresses it, ‘the returning of a pure language!’”

     It is easy to conceive how unwelcome this clear spiritual insight must
   have been to the superficial professors of his time, busy in tithing mint,
   anise, and cummin. There must have been something awful in the presence of
   one endowed with the gift of looking through all the forms, shows, and
   pretensions of society, and detecting with certainty the germs of evil
   hidden beneath them; a man gentle and full of compassion, clothed in “the
   irresistible might of meekness,” and yet so wise in spiritual discernment—


   “Bearing a touchstone in his hand

   And testing all things in the land

   By his unerring spell.


    Quick births of transmutation smote

   The fair to foul, the foul to fair;

    Purple nor ermine did he spare,

      Nor scorn the dusty coat.”

     In bringing to a close this paper, the preparation of which has been to me
   a labour of love, I am not unmindful of the wide difference between the
   appreciation of a pure and true life and the living of it, and am willing to
   own that in delineating a character of such moral and spiritual symmetry I
   have felt something like rebuke from my own words. I have been awed and
   solemnised by the presence of a serene and beautiful spirit, redeemed of the
   Lord from all selfishness, and I have been made thankful for the ability to
   recognise and the disposition to love him. I leave the book with its
   readers. They may possibly make large deductions from my estimate of the
   author; they may not see the importance of all his self-denying testimonies;
   they may question some of his scruples, and smile over passages of childlike
   simplicity;—but I believe they will all agree in thanking me for introducing
   them to the Journal of John Woolman.

   J. G. W.

   AMESBURY, 20th 1st Month, 1871.
     _________________________________________________________________

   [8] “However, I am sure that there is a common spirit that plays within us,
   and that is the Spirit of God. Whoever feels not the warm gale and gentle
   ventilation of this Spirit, I dare not say he lives; for truly without this
   to me there is no heat under the tropic, nor any light though I dwelt in the
   body of the sun” (Sir Thomas Browne’s Religio Medici).
     _________________________________________________________________

   [1] John Greenleaf Whittier, English poet of the late 1800s, and a Friend,
   wrote this “Appreciation” in 1871.
     _________________________________________________________________

CHAPTER I

  1720-1742

    His Birth and Parentage—Some Account of the Operations of Divine Grace on
    his Mind in his Youth—His first Appearance in the Ministry—And his
    Considerations, while young, on the Keeping of Slaves.

   I HAVE often felt a motion of love to leave some hints in writing of my
   experience of the goodness of God, and now, in the thirty-sixth year of my
   age, I begin this work

     I was born in Northampton, in Burlington County, West Jersey, in the year
   1720. Before I was seven years old I began to be acquainted with the
   operations of divine love. Through the care of my parents, I was taught to
   read nearly as soon as I was capable of it; and as I went from school one
   day, I remember that while my companions were playing by the way, I went
   forward out of sight, and sitting down, I read the twenty-second chapter of
   Revelation: “He showed me a pure river of water of life, clear as crystal,
   proceeding out of the throne of God and of the Lamb,” etc. In reading it, my
   mind was drawn to seek after that pure habitation which I then believed God
   had prepared for His servants. The place where I sat, and the sweetness that
   attended my mind, remain fresh in my memory. This, and the like gracious
   visitations, had such an effect upon me that when boys used ill language it
   troubled me; and, through the continued mercies of God, I was preserved from
   that evil

     The pious instructions of my parents were often fresh in my mind, when I
   happened to be among wicked children, and were of use to me. Having a large
   family of children, they used frequently, on First-days, after meeting, to
   set us one after another to read the Holy Scriptures, or some religious
   books, the rest sitting by without much conversation; I have since often
   thought it was a good practice. From what I had read and heard, I believed
   there had been, in past ages, people who walked in uprightness before God in
   a degree exceeding any that I knew or heard of now living: and the
   apprehension of there being less steadiness and firmness amongst people in
   the present age often troubled me while I was a child

     I may here mention a remarkable circumstance that occurred in my
   childhood. On going to a neighbour’s house, I saw on the way a robin sitting
   on her nest, and as I came near she went off ; but having young ones, she
   flew about, and with many cries expressed her concern for them. I stood and
   threw stones at her, and one striking her, she fell down dead. At first I
   was pleased with the exploit, but after a few minutes was seized with
   horror, at having, in a sportive way, killed an innocent creature while she
   was careful for her young. I beheld her lying dead, and thought those young
   ones, for which she was so careful, must now perish for want of their dam to
   nourish them. After some painful considerations on the subject, I climbed up
   the tree, took all the young birds, and killed them, supposing that better
   than to leave them to pine away and die miserably. In this case I believed
   that Scripture proverb was fulfilled, “The tender mercies of the wicked are
   cruel.” I then went on my errand, and for some hours could think of little
   else but the cruelties I had committed, and was much troubled. Thus He whose
   tender mercies are over all His works hath placed a principle in the human
   mind, which incites to exercise goodness towards every living creature; and
   this being singly attended to, people become tender-hearted and
   sympathizing; but when frequently and totally rejected, the mind becomes
   shut up in a contrary disposition

     About the twelfth year of my age, my father being abroad, my mother
   reproved me for some misconduct, to which I made an undutiful reply. The
   next First-day, as I was with my father returning from meeting, he told me
   that he understood I had behaved amiss to my mother, and advised me to be
   more careful in future. I knew myself blamable, and in shame and confusion
   remained silent. Being thus awakened to a sense of my wickedness, I felt
   remorse in my mind, and on getting home, I retired and prayed to the Lord to
   forgive me, and I do not remember that I ever afterwards spoke unhandsomely
   to either of my parents, however foolish in some other things

     Having attained the age of sixteen years, I began to love wanton company;
   and though I was preserved from profane language or scandalous conduct, yet
   I perceived a plant in me which produced much wild grapes; my merciful
   Father did not, however, forsake me utterly, but at times, through His
   grace, I was brought seriously to consider my ways; and the sight of my
   backslidings affected me with sorrow, yet for want of rightly attending to
   the reproofs of instruction, vanity was added to vanity, and repentance to
   repentance. Upon the whole, my mind became more and more alienated from the
   truth, and I hastened toward destruction. While I meditate on the gulf
   towards which I travelled, and reflect on my youthful disobedience, for
   these things I weep, mine eye runneth down with water

     Advancing in age, the number of my acquaintance increased, and thereby my
   way grew more difficult. Though I had found comfort in reading the Holy
   Scriptures and thinking on heavenly things, I was now estranged therefrom. I
   knew I was going from the flock of Christ and had no resolution to return,
   hence serious reflections were uneasy to me, and youthful vanities and
   diversions were my greatest pleasure. In this road I found many like myself,
   and we associated in that which is adverse to true friendship

     In this swift race it pleased God to visit me with sickness, so that I
   doubted of recovery; then did darkness, horror, and amazement with full
   force seize me, even when my pain and distress of body were very great. I
   thought it would have been better for me never to have had being, than to
   see the day which I now saw. I was filled with confusion, and in great
   affliction, both of mind and body, I lay and bewailed myself. I had not
   confidence to lift up my cries to God, whom I had thus offended; but in a
   deep sense of my great folly I was humbled before Him. At length that word
   which is as a fire and a hammer broke and dissolved my rebellious heart; my
   cries were put up in contrition; and in the multitude of His mercies I found
   inward relief, and a close engagement that if He was pleased to restore my
   health I might walk humbly before Him

     After my recovery this exercise remained with me a considerable time, but
   by degrees giving way to youthful vanities, and associating with wanton
   young people, I lost ground. The Lord had been very gracious, and spoke
   peace to me in the time of my distress, and I now most ungratefully turned
   again to folly; at times I felt sharp reproof, but I did not get low enough
   to cry for help. I was not so hardy as to commit things scandalous, but to
   exceed in vanity and to promote mirth was my chief study. Still I retained a
   love and esteem for pious people, and their company brought an awe upon me.
   My dear parents several times admonished me in the fear of the Lord, and
   their admonition entered into my heart and had a good effect for a season;
   but not getting deep enough to pray rightly, the tempter, when he came,
   found entrance. Once having spent a part of the day in wantonness, when I
   went to bed at night there lay in a window near my bed a Bible, which I
   opened, and first cast my eye on the text, “We lie down in our shame, and
   our confusion covereth us.” This I knew to be my case, and meeting with so
   unexpected a reproof I was somewhat affected with it, and went to bed under
   remorse of conscience, which I soon cast off again

     Thus time passed on; my heart was replenished with mirth and wantonness,
   while pleasing scenes of vanity were presented to my imagination, till I
   attained the age of eighteen years, near which time I felt the judgments of
   God in my soul, like a consuming fire, and looking over my past life the
   prospect was moving. I was often sad, and longed to be delivered from those
   vanities; then again my heart was strongly inclined to them, and there was
   in me a sore conflict. At times I turned to folly, and then again sorrow and
   confusion took hold of me. In a while I resolved totally to leave off some
   of my vanities, but there was a secret reserve in my heart of the more
   refined part of them, and I was not low enough to find true peace. Thus for
   some months I had great troubles; my will was unsubjected, which rendered my
   labours fruitless. At length, through the merciful continuance of heavenly
   visitations, I was made to bow down in spirit before the Lord. One evening I
   had spent some time in reading a pious author, and walking out alone I
   humbly prayed to the Lord for His help, that I might be delivered from all
   those vanities which so ensnared me. Thus being brought low, He helped me,
   and as I learned to bear the cross, I felt refreshment to come from His
   presence; but not keeping in that strength which gave victory, I lost ground
   again, the sense of which greatly affected me. I sought deserts and lonely
   places, and there with tears did confess my sins to God and humbly craved
   His help. And I may say with reverence, He was near to me in my troubles,
   and in those times of humiliation opened my ear to discipline

     I was now led to look seriously at the means by which I was drawn from the
   pure truth, and learned that if I would live such a life as the faithful
   servants of God lived, I must not go into company as heretofore in my own
   will, but all the cravings of sense must be governed by a divine principle.
   In times of sorrow and abasement these instructions were sealed upon me, and
   I felt the power of Christ prevail over selfish desires, so that I was
   preserved in a good degree of steadiness, and being young, and believing at
   that time that a single life was best for me, I was strengthened to keep
   from such company as had often been a snare to me

    I kept steadily to meetings, spent First-day afternoons chiefly in reading
   the Scriptures and other good books, and was early convinced in my mind that
   true religion consisted in an inward life, wherein the heart does love and
   reverence God the Creator, and learns to exercise true justice and goodness,
   not only toward all men, but also toward the brute creation; that, as the
   mind was moved by an inward principle to love God as an invisible,
   incomprehensible Being, so, by the same principle, it was moved to love Him
   in all His manifestations in the visible world; that, as by His breath the
   flame of life was kindled in all animal sensible creatures, to say we love
   God as unseen, and at the same time exercise cruelty toward the least
   creature moving by His life, or by life derived from Him, was a
   contradiction in itself. I found no narrowness respecting sects and
   opinions, but believed that sincere, upright-hearted people, in every
   society, who truly love God, were accepted of Him

     As I lived under the cross, and simply followed the opening of truth, my
   mind, from day to day, was more enlightened, my former acquaintance were
   left to judge of me as they would, for I found it safest for me to live in
   private, and keep these things sealed up in my own breast. While I silently
   ponder on that change wrought in me, I find no language equal to convey to
   another a clear idea of it. I looked upon the works of God in this visible
   creation, and an awfulness covered me. My heart was tender and often
   contrite, and universal love to my fellow-creatures increased in me. This
   will be understood by such as have trodden in the same path. Some glances of
   real beauty may be seen in their faces who dwell in true meekness. There is
   a harmony in the sound of that voice to which divine love gives utterance,
   and some appearance of right order in their temper and conduct whose
   passions are regulated; yet these do not fully show forth that inward life
   to those who have not felt it; this white stone and new name is only known
   rightly by such as receive it

     Now, though I had been thus strengthened to bear the cross, I still found
   myself in great danger, having many weaknesses attending me, and strong
   temptations to wrestle with; in the feeling whereof I frequently withdrew
   into private places, and often with tears besought the Lord to help me, and
   His gracious ear was open to my cry

     All this time I lived with my parents, and wrought on the plantation; and
   having had schooling pretty well for a planter, I used to improve myself in
   winter evenings, and other leisure times. Being now in the twenty-first year
   of my age, with my father’s consent I engaged with a man, in much business
   as a shopkeeper and baker, to tend shop and keep books. At home I had lived
   retired; and now, having a prospect of being much in the way of company, I
   felt frequent and fervent cries in my heart to God, the Father of Mercies,
   that He would preserve me from all taint and corruption; that, in this more
   public employment, I might serve Him, my gracious Redeemer, in that humility
   and self-denial which I had in a small degree exercised in a more private
   life

     The man who employed me furnished a shop in Mount Holly, about five miles
   from my father’s house, and six from his own, and there I lived alone and
   tended his shop. Shortly after my settlement here I was visited by several
   young people, my former acquaintance, who supposed that vanities would be as
   agreeable to me now as ever. At these times I cried to the Lord in secret
   for wisdom and strength; for I felt myself encompassed with difficulties,
   and had fresh occasion to bewail the follies of times past, in contracting a
   familiarity with libertine people; and as I had now left my father’s house
   outwardly, I found my Heavenly Father to be merciful to me beyond what I can
   express

     By day I was much amongst people, and had many trials to go through; but
   in the evenings I was mostly alone, and I may with thankfulness acknowledge,
   that in those times the spirit of supplication was often poured upon me;
   under which I was frequently exercised, and felt my strength renewed

     After a while, my former acquaintance gave over expecting me as one of
   their company, and I began to be known to some whose conversation was
   helpful to me. And now, as I had experienced the love of God through Jesus
   Christ, to redeem me from many pollutions, and to be a succor to me through
   a sea of conflicts, with which no person was fully acquainted, and as my
   heart was often enlarged in this heavenly principle, I felt a tender
   compassion for the youth who remained entangled in snares like those which
   had entangled me. This love and tenderness increased, and my mind was
   strongly engaged for the good of my fellow-creatures. I went to meetings in
   an awful frame of mind, and endeavoured to be inwardly acquainted with the
   language of the true Shepherd

    One day, being under a strong exercise of spirit, I stood up and said some
   words in a meeting; but not keeping close to the divine opening, I said more
   than was required of me. Being soon sensible of my error, I was afflicted in
   mind some weeks, without any light or comfort, even to that degree that I
   could not take satisfaction in anything. I remembered God and was troubled,
   and in the depth of my distress He had pity upon me, and sent the Comforter.
   I then felt forgiveness for my offence; my mind became calm and quiet, and I
   was truly thankful to my gracious Redeemer for His mercies. About six weeks
   after this, feeling the spring of divine love opened and a concern to speak,
   I said a few words in a meeting, in which I found peace. Being thus humbled
   and disciplined under the cross, my understanding became more strengthened
   to distinguish the pure Spirit which inwardly moves upon the heart, and
   which taught me to wait in silence sometimes many weeks together, until I
   felt that rise which prepares the creature to stand like a trumpet, through
   which the Lord speaks to His flock

     From an inward purifying and steadfast abiding under it, springs a lively
   operative desire for the good of others. All the faithful are not called to
   the public ministry; but whoever are, are called to minister of that which
   they have tasted and handled spiritually. The outward modes of worship are
   various; but whenever any are true ministers of Jesus Christ, it is from the
   operation of His Spirit upon their hearts, first purifying them, and thus
   giving them a just sense of the conditions of others. This truth was early
   fixed in my mind, and I was taught to watch the pure opening, and to take
   heed lest, while I was standing to speak, my own will should get uppermost,
   and cause me to utter words from worldly wisdom, and depart from the channel
   of the true gospel ministry

     In the management of my outward affairs, I may say with thankfulness, I
   found truth to be my support; and I was respected in my master’s family, who
   came to live in Mount Holly within two years after my going there

   In a few months after I came here, my master bought several Scotchmen
   servants, from on board a vessel, and brought them to Mount Holly to sell,
   one of whom was taken sick and died. In the latter part of his sickness,
   being delirious, he used to curse and swear most sorrowfully; and the next
   night after his burial I was left to sleep alone in the chamber where he
   died. I perceived in me a timorousness; I knew, however, I had not injured
   the man, but assisted in taking care of him according to my capacity. I was
   not free to ask any one on that occasion to sleep with me. Nature was
   feeble; but every trial was a fresh incitement to give myself up wholly to
   the service of God, for I found no helper like Him in times of trouble

     About the twenty-third year of my age, I had many fresh and heavenly
   openings, in respect to the care and providence of the Almighty over his
   creatures in general, and over man as the most noble amongst those which are
   visible. And being clearly convinced in my judgment that to place my whole
   trust in God was best for me, I felt renewed engagements that in all things
   I might act on an inward principle of virtue, and pursue worldly business no
   further than as truth opened my way

     About the time called Christmas I observed many people, both in town and
   from the country, resorting to public-houses, and spending their time in
   drinking and vain sports, tending to corrupt one another; on which account I
   was much troubled. At one house in particular there was much disorder; and I
   believed it was a duty incumbent on me to speak to the master of that house.
   I considered I was young, and that several elderly friends in town had
   opportunity to see these things; but though I would gladly have been
   excused, yet I could not feel my mind clear

     The exercise was heavy; and as I was reading what the Almighty said to
   Ezekiel, respecting his duty as a watchman, the matter was set home more
   clearly. With prayers and tears I besought the Lord for His assistance, and
   He in loving-kindness gave me a resigned heart. At a suitable opportunity I
   went to the public-house; and seeing the man amongst much company, I called
   him aside, and in the fear and dread of the Almighty expressed to him what
   rested on my mind. He took it kindly, and afterwards showed more regard to
   me than before. In a few years afterwards he died, middle-aged; and I often
   thought that, had I neglected my duty in that case, it would have given me
   great trouble; and I was humbly thankful to my gracious Father, who had
   supported me herein

    My employer, having a negro woman, [9] sold her, and desired me to write a
   bill of sale, the man being waiting who bought her. The thing was sudden;
   and though I felt uneasy at the thoughts of writing an instrument of slavery
   for one of my fellow-creatures, yet I remembered that I was hired by the
   year, that it was my master who directed me to do it, and that it was an
   elderly man, a member of our Society, who bought her; so through weakness I
   gave way, and wrote it; but at the executing of it I was so afflicted in my
   mind, that I said before my master and the Friend that I believed
   slave-keeping to be a practice inconsistent with the Christian religion.
   This in some degree abated my uneasiness; yet, as often as I reflected
   seriously upon it, I thought I should have been clearer if I had desired to
   be excused from it, as a thing against my conscience; for such it was. Some
   time after this a young man of our Society spoke to me to write a conveyance
   of a slave to him, he having lately taken a negro into his house. I told him
   I was not easy to write it; for though many of our meeting and in other
   places kept slaves, I still believed the practice was not right, and desired
   to be excused from the writing. I spoke to him in goodwill; and he told me
   that keeping slaves was not altogether agreeable to his mind; but that the
   slave being a gift made to his wife, he had accepted her
     _________________________________________________________________

   [9] The number of slaves in New Jersey at the commencement of Woolman’s
   labours for emancipation was undoubtably large. As late as 1800 there were
   12,422. Perth Amboy was a place of deposit for the newly imported Africans,
   and long barracks were erected for their accomodation. In 1734, when Woolman
   was a lad of fourteen, an insurrection took place, which had for its object
   the massacre of the masters, and an alliance with the Indians and French.
   Some years later a negro convicted of crime was burned alive at Perth Amboy.
   An immense number of negroes, gathered from all the neighbouring townships,
   were compelled to be witnesses of the slow torment of the victim (Note by
   Mr. Wittier).
     _________________________________________________________________

CHAPTER II

  1720-1742

    His first Journey on a Religious Visit, in East Jersey—Thoughts on
    Merchandising, and Learning a Trade—Second Journey into Pennsylvania,
    Maryland, Virginia, and North Carolina—Third Journey through part of West
    and East Jersey—Fourth Journey through New York and Long Island, to New
    England—And his fifth Journey to the Eastern Shore of Maryland, and the
    Lower Counties on Delaware.

   MY esteemed friend Abraham Farrington being about to make a visit to Friends
   on the eastern side of this province, and having no companion, he proposed
   to me to go with him; and after a conference with some elderly Friends I
   agreed to go. We set out on the 5th of Ninth Month, 1743; had an evening
   meeting at a tavern in Brunswick, a town in which none of our Society dwelt;
   the room was full and the people quiet. Thence to Amboy, and had an evening
   meeting in the court-house, to which came many people, amongst whom were
   several members of Assembly, they being in town on the public affairs of the
   province. In both these meetings my ancient companion was engaged to preach
   largely in the love of the gospel. Thence we went to Woodbridge, Rahway, and
   Plainfield, and had six or seven meetings in places where Friends’ meetings
   are not usually held, chiefly attended by Presbyterians, and my beloved
   companion was frequently strengthened to publish the word of life amongst
   them. As for me, I was often silent through the meetings, and when I spake
   it was with much care, that I might speak only what truth opened. My mind
   was often tender, and I learned some profitable lessons. We were out about
   two weeks

   Near this time, being on some outward business in which several families
   were concerned, and which was attended with difficulties, some things
   relating thereto not being clearly stated, nor rightly understood by all,
   there arose some heat in the minds of the parties, and one valuable Friend
   got off his watch. I had a great regard for him, and felt a strong
   inclination, after matters were settled, to speak to him concerning his
   conduct in that case; but being a youth, and he far advanced in age and
   experience, my way appeared difficult; after some days’ deliberation, and
   inward seeking to the Lord for assistance, I was made subject, so that I
   expressed what lay upon me in a way which became my youth and his years; and
   though it was a hard task to me it was well taken, and I believe was useful
   to us both

   Having now been several years with my employer, and he doing less in
   merchandise than heretofore, I was thoughtful about some other way of
   business, perceiving merchandise to be attended with much cumber in the way
   of trading in these parts

   My mind, through the power of truth, was in a good degree weaned from the
   desire of outward greatness, and I was learning to be content with real
   conveniences, that were not costly, so that a way of life free from much
   entanglement appeared best for me, though the income might be small. I had
   several offers of business that appeared profitable, but I did not see my
   way clear to accept of them, believing they would be attended with more
   outward care and cumber than was required of me to engage in. I saw that an
   humble man, with the blessing of the Lord, might live on a little, and that,
   where the heart was set on greatness, success in business did not satisfy
   the craving; but that commonly, with an increase of wealth, the desire of
   wealth increased. There was a care on my mind so to pass my time, that
   nothing might hinder me from the most steady attention to the voice of the
   true Shepherd

   My employer, though now a retailer of goods, was by trade a tailor, and kept
   a servant-man at that business; and I began to think about learning the
   trade, expecting that if I should settle I might by this trade and a little
   retailing of goods get a living in a plain way, without the load of great
   business. I mentioned it to my employer, and we soon agreed on terms, and
   when I had leisure from the affairs of merchandise I worked with his man. I
   believed the hand of Providence pointed out this business for me, and I was
   taught to be content with it, though I felt at times a disposition that
   would have sought for something greater; but through the revelation of Jesus
   Christ I had seen the happiness of humility, and there was an earnest desire
   in me to enter deeply into it; at times this desire arose to a degree of
   fervent supplication, wherein my soul was so environed with heavenly light
   and consolation that things were made easy to me which had been otherwise

   After some time my employer’s wife died; she was a virtuous woman, and
   generally beloved of her neighbours. Soon after this he left shopkeeping,
   and we parted. I then wrought at my trade as a tailor; carefully attended
   meetings for worship and discipline; and found an enlargement of gospel love
   in my mind, and therein a concern to visit Friends in some of the back
   settlements of Pennsylvania and Virginia. Being thoughtful about a
   companion, I expressed it to my beloved friend, Isaac Andrews, who told me
   that he had drawings to the same places, and also to go through Maryland,
   Virginia, and Carolina. After a considerable time, and several conferences
   with him, I felt easy to accompany him throughout, if way opened for it. I
   opened the case in our Monthly Meeting, and Friends expressing their unity
   therewith, we obtained certificates to travel as companions,—he from
   Haddonfield, and I from Burlington

   We left our province on the 12th of Third Month, 1746, and had several
   meetings in the upper part of Chester County, and near Lancaster; in some of
   which the love of Christ prevailed, uniting us together in His service. We
   then crossed the river Susquehanna, and had several meetings in a new
   settlement, called the Red Lands. It is the poorer sort of people that
   commonly begin to improve remote deserts; with a small stock they have
   houses to build, lands to clear and fence, corn to raise, clothes to
   provide, and children to educate, so that Friends who visit such may well
   sympathize with them in their hardships in the wilderness; and though the
   best entertainment that they can give may seem coarse to some who are used
   to cities or old settled places, it becomes the disciples of Christ to be
   therewith content. Our hearts were sometimes enlarged in the love of our
   Heavenly Father amongst these people, and the sweet influence of His Spirit
   supported us through some difficulties: to Him be the praise

   We passed on to Manoquacy, Fairfax, Hopewell, and Shanando, and had
   meetings, some of which were comfortable and edifying. From Shanando, we set
   off in the afternoon for the settlements of Friends in Virginia; the first
   night, we, with our guide, lodged in the woods, our horses feeding near us;
   but he being poorly provided with a horse, and we young, and having good
   horses, were free the next day to part with him. In two days after we
   reached our friend John Cheagle’s, in Virginia. We took the meetings in our
   way through Virginia; were in some degree baptized into a feeling sense of
   the conditions of the people, and our exercise in general was more painful
   in these old settlements than it had been amongst the back inhabitants; yet
   through the goodness of our Heavenly Father the well of living waters was at
   times opened to our encouragement, and the refreshment of the
   sincere-hearted. We went on to Perquimans, in North Carolina; had several
   large meetings, and found some openness in those parts, and a hopeful
   appearance amongst the young people. Afterwards we turned again to Virginia,
   and attended most of the meetings which we had not been at before, labouring
   amongst Friends in the love of Jesus Christ, as ability was given; thence
   went to the mountains, up James River to a new settlement, and had several
   meetings amongst the people, some of whom had lately joined in membership
   with our Society. In our journeying to and fro we found some honest-hearted
   Friends, who appeared to be concerned for the cause of truth among a
   backsliding people

   From Virginia, we crossed over the river Potomac, at Hoe’s Ferry, and made a
   general visit to the meetings of Friends on the western shore of Maryland,
   and were at their Quarterly Meeting. We had some hard labour amongst them,
   endeavouring to discharge our duty honestly as way opened, in the love of
   truth. Thence, taking sundry meetings in our way, we passed towards home,
   which, through the favour of divine Providence, we reached the 16th of Sixth
   Month, 1746; and I may say that, through the assistance of the Holy Spirit,
   which mortifies selfish desires, my companion and I travelled in harmony,
   and parted in the nearness of true brotherly love

   Two things were remarkable to me in this journey: first, in regard to my
   entertainment. When I ate, drank, and lodged free-cost with people who lived
   in ease on the hard labour of their slaves, I felt uneasy; and as my mind
   was inward to the Lord, I found this uneasiness return upon me, at times,
   through the whole visit. Where the masters bore a good share of the burden,
   and lived frugally, so that their servants were well provided for, and their
   labour moderate, I felt more easy; but where they lived in a costly way, and
   laid heavy burdens on their slaves, my exercise was often great, and I
   frequently had conversation with them in private concerning it. Secondly,
   this trade of importing slaves from their native country being much
   encouraged amongst them, and the white people and their children so
   generally living without much labour, was frequently the subject of my
   serious thoughts. I saw in these southern provinces so many vices and
   corruptions, increased by this trade and this way of life, that it appeared
   to me as a dark gloominess hanging over the land; and though now many
   willingly run into it, yet in future the consequence will be grievous to
   posterity. I express it as it hath appeared to me, not once nor twice, but
   as a matter fixed on my mind

   Soon after my return home I felt an increasing concern for Friends on our
   sea-coast; and on the 8th of Eighth Month, 1746, I left home with the unity
   of Friends, and in company with my beloved friend and neighbour Peter
   Andrews, brother to my companion before mentioned, and visited them in their
   meetings generally about Salem, Cape May, Great and Little Egg Harbour; we
   had meetings also at Barnagat, Manahockin, and Mane Squan, and so to the
   Yearly Meeting at Shrewsbury. Through the goodness of the Lord way was
   opened, and the strength of divine love was sometimes felt in our
   assemblies, to the comfort and help of those who were rightly concerned
   before Him. We were out twenty-two days, and rode, by computation, three
   hundred and forty miles. At Shrewsbury Yearly Meeting we met with our dear
   friends Michael Lightfoot and Abraham Farrington, who had good service there

   The winter following died my eldest sister, Elizabeth Woolman, of the
   smallpox, aged thirty-one years

   Of late I found drawings in my mind to visit Friends in New England, and
   having an opportunity of joining in company with my beloved friend Peter
   Andrews, we obtained certificates from our Monthly Meeting, and set forward
   on the 16th of Third Month, 1747. We reached the Yearly Meeting at Long
   Island, at which were our friends, Samuel Nottingham from England, John
   Griffith, Jane Hoskins, and Elizabeth Hudson from Pennsylvania, and Jacob
   Andrews from Chesterfield, several of whom were favoured in their public
   exercise; and, through the goodness of the Lord, we had some edifying
   meetings. After this my companion and I visited Friends on Long Island; and
   through the mercies of God we were helped in the work

   Besides going to the settled meetings of Friends, we were at a general
   meeting at Setawket, chiefly made up of other Societies; we had also a
   meeting at Oyster Bay in a dwelling-house, at which were many people. At the
   former there was not much said by way of testimony, but it was, I believe, a
   good meeting; at the latter, through the springing up of living waters, it
   was a day to be thankfully remembered. Having visited the Island, we went
   over to the main, taking meetings in our way, to Oblong, Nine-partners, and
   New Milford

   In these back settlements, we met with several people who, through the
   immediate workings of the Spirit of Christ on their minds, were drawn from
   the vanities of the world to an inward acquaintance with Him. They were
   educated in the way of the Presbyterians. A considerable number of the
   youth, members of that society, used often to spend their time together in
   merriment, but some of the principal young men of the company, being visited
   by the powerful workings of the Spirit of Christ, and thereby led humbly to
   take up His cross, could no longer join in those vanities. As these stood
   steadfast to that inward convincement, they were made a blessing to some of
   their former companions; so that through the power of truth several were
   brought into a close exercise concerning the eternal well-being of their
   souls. These young people continued for a time to frequent their public
   worship; and, besides that, had meetings of their own, which meetings were
   awhile allowed by their preacher, who sometimes met with them; but in time
   their judgment in matters of religion disagreeing with some of the articles
   of the Presbyterians, their meetings were disapproved by that society; and
   such of them as stood firm to their duty, as it was inwardly manifested, had
   many difficulties to go through. In a while their meetings were dropped;
   some of them returned to the Presbyterians, and others joined to our
   religious society

   I had conversation with some of the latter to my help and edification, and
   believe several of them are acquainted with the nature of that worship which
   is performed in spirit and in truth. Amos Powel, a Friend from Long Island,
   accompanied me through Connecticut, which is chiefly inhabited by
   Presbyterians, who were generally civil to us. After three days’ riding, we
   came amongst Friends in the colony of Rhode Island, and visited them in and
   about Newport, Dartmouth, and generally in those parts; we then went to
   Boston, and proceeded eastward as far as Dover. Not far from thence we met
   our friend, Thomas Gawthrop, from England, who was then on a visit to these
   provinces. From Newport we sailed to Nantucket; were there nearly a week;
   and from thence came over to Dartmouth. Having finished our visit in these
   parts, we crossed the Sound from New London to Long Island, and taking some
   meetings on the island proceeded towards home, which we reached the 13th of
   Seventh Month, 1747, having rode about fifteen hundred miles, and sailed
   about one hundred and fifty

   In this journey, I may say in general, we were sometimes in much weakness,
   and laboured under discouragements, and at other times, through the renewed
   manifestations of divine love, we had seasons of refreshment wherein the
   power of truth prevailed. We were taught by renewed experience to labour for
   an inward stillness; at no time to seek for words, but to live in the spirit
   of truth, and utter that to the people which truth opened in us. My beloved
   companion and I belonged both to one meeting, came forth in the ministry
   near the same time, and were inwardly united in the work. He was about
   thirteen years older than I, bore the heaviest burden, and was an instrument
   of the greatest use

   Finding a concern to visit Friends in the lower counties of Delaware, and on
   the eastern shore of Maryland, and having an opportunity to join with my
   well-beloved ancient friend, John Sykes, we obtained certificates, and set
   off the 7th of Eighth Month, 1748, were at the meetings of Friends in the
   lower counties, attended the Yearly Meeting at Little Creek, and made a
   visit to most of the meetings on the eastern shore, and so home by the way
   of Nottingham. We were abroad about six weeks, and rode, by computation,
   about five hundred and fifty miles

   Our exercise at times was heavy, but through the goodness of the Lord we
   were often refreshed, and I may say by experience, “He is a stronghold in
   the day of trouble.” Though our Society in these parts appeared to me to be
   in a declining condition, yet I believe the Lord hath a people amongst them
   who labour to serve Him uprightly, but they have many difficulties to
   encounter.
     _________________________________________________________________

CHAPTER III

  1749-1756

    His Marriage—The Death of his Father—His Journeys into the upper part of
    New Jersey, and afterwards into Pennsylvania—Considerations on keeping
    Slaves, and Visits to the Families of Friends at several times and
    places—An Epistle from the General Meeting—His Journey to Long
    Island—Considerations on Trading and on the Use of Spirituous Liquors and
    Costly Apparel—Letter to a Friend.

   ABOUT this time, believing it good for me to settle, and thinking seriously
   about a companion, my heart was turned to the Lord with desires that He
   would give me wisdom to proceed therein agreeably to His will, and He was
   pleased to give me a well-inclined damsel, Sarah Ellis, to whom I was
   married the 18th of Eighth Month, 1749

   In the fall of the year 1750 died my father, Samuel Woolman, of a fever,
   aged about sixty years. In his lifetime he manifested much care for us his
   children, that in our youth we might learn to fear the Lord; and often
   endeavoured to imprint in our minds the true principles of virtue, and
   particularly to cherish in us a spirit of tenderness, not only towards poor
   people, but also towards all creatures of which we had the command

   After my return from Carolina in 1746, I made some observations on keeping
   slaves which some time before his decease I showed to him; he perused the
   manuscript, proposed a few alterations, and appeared well satisfied that I
   found a concern on that account. In his last sickness, as I was watching
   with him one night, he being so far spent that there was no expectation of
   his recovery, though he had the perfect use of his understanding, he asked
   me concerning the manuscript, and whether I expected soon to proceed to take
   the advice of Friends in publishing it? After some further conversation
   thereon, he said, “I have all along been deeply affected with the oppression
   of the poor negroes; and now, at last, my concern for them is as great as
   ever.“By his direction I had written his will in a time of health, and that
   night he desired me to read it to him, which I did; and he said it was
   agreeable to his mind. He then made mention of his end, which he believed
   was near; and signified that, though he was sensible of many imperfections
   in the course of his life, yet his experience of the power of truth, and of
   the love and goodness of God from time to time, even till now, was such that
   he had no doubt that on leaving this life he should enter into one more
   happy

   The next day his sister Elizabeth came to see him, and told him of the
   decease of their sister Anne, who died a few days before; he then said, “I
   reckon Sister Anne was free to leave this world?” Elizabeth said she was. He
   then said, “I also am free to leave it”; and being in great weakness of body
   said, “I hope I shall shortly go to rest.” He continued in a weighty frame
   of mind, and was sensible till near the last

   Second of Ninth Month, 1751.—Feeling drawings in my mind to visit Friends at
   the Great Meadows, in the upper part of West Jersey, with the unity of our
   Monthly Meeting I went there, and had some searching labourious exercise
   amongst Friends in those parts, and found inward peace therein

   Ninth Month, 1753.—In company with my well-esteemed friend, John Sykes, and
   with the unity of Friends, I travelled about two weeks, visiting Friends in
   Buck’s County. We laboured in the love of the gospel, according to the
   measure received; and through the mercies of Him who is strength to the poor
   who trust in Him, we found satisfaction in our visit. In the next winter,
   way opening to visit Friends’ families within the compass of our Monthly
   Meeting, partly by the labours of two Friends from Pennsylvania, I joined in
   some part of the work, having had a desire some time that it might go
   forward amongst us

   About this time, a person at some distance lying sick, his brother came to
   me to write his will. I knew he had slaves, and, asking his brother, was
   told he intended to leave them as slaves to his children. As writing is a
   profitable employ, and as offending sober people was disagreeable to my
   inclination, I was straitened in my mind; but as I looked to the Lord, he
   inclined my heart to His testimony. I told the man that I believed the
   practice of continuing slavery to this people was not right, and that I had
   a scruple in my mind against doing writings of that kind; that though many
   in our Society kept them as slaves, still I was not easy to be concerned in
   it, and desired to be excused from going to write the will. I spake to him
   in the fear of the Lord, and he made no reply to what I said, but went away;
   he also had some concerns in the practice, and I thought he was displeased
   with me. In this case I had fresh confirmation that acting contrary to
   present outward interest, from a motive of divine love and in regard to
   truth and righteousness, and thereby incurring the resentments of people,
   opens the way to a treasure better than silver, and to a friendship
   exceeding the friendship of men

   The manuscript before mentioned having laid by me several years, the
   publication of it rested weightily upon me, and this year I offered it to
   the revisal of my friends, who, having examined and made some small
   alterations in it, directed a number of copies thereof to be published and
   dispersed amongst members of our Society. [10] In the year 1754 I found my
   mind drawn to join in a visit to Friends’ families belonging to Chesterfield
   Monthly Meeting, and having the approbation of our own, I went to their
   Monthly Meeting in order to confer with Friends, and see if way opened for
   it. I had conference with some of their members, the proposal having been
   opened before in their meeting, and one Friend agreed to join with me as a
   companion for a beginning; but when meeting was ended, I felt great distress
   of mind, and doubted what way to take, or whether to go home and wait for
   greater clearness. I kept my distress secret, and, going with a Friend to
   his house, my desires were to the great Shepherd for His heavenly
   instruction

   In the morning I felt easy to proceed on the visit, though very low in my
   mind. As mine eye was turned to the Lord, waiting in families in deep
   reverence before Him, He was pleased graciously to afford help, so that we
   had many comfortable opportunities, and it appeared as a fresh visitation to
   some young people. I spent several weeks this winter in the service, part of
   which time was employed near home. And again in the following winter I was
   several weeks in the same service; some part of the time at Shrewsbury, in
   company with my beloved friend, John Sykes; and I have cause humbly to
   acknowledge that through the goodness of the Lord our hearts were at times
   enlarged in His love, and strength was given to go through the trials which,
   in the course of our visit, attended us

   From a disagreement between the powers of England and France, it was now a
   time of trouble on this continent, and an epistle to Friends went forth from
   our general Spring Meeting, which I thought good to give a place in this
   Journal.

   An Epistle from our General Spring Meeting of ministers and elders for
   Pennsylvania and New Jersey, held at Philadelphia, from the 29th of the
   Third Month to the 1st of the Fourth Month, inclusive, 1755 

   TO FRIENDS ON THE CONTINENT OF AMERICA:—

   DEAR FRIENDS,—In an humble sense of divine goodness, and the gracious
   continuation of God’s love to His people, we tenderly salute you, and are at
   this time therein engaged in mind, that all of us who profess the truth, as
   held forth and published by our worthy predecessors in this latter age of
   the world, may keep near to that Life which is the Light of men, and be
   strengthened to hold fast the profession of our faith without wavering, that
   our trust may not be in man, but in the Lord alone, who ruleth in the army
   of heaven and in the kingdoms of men, before whom the earth is “as the dust
   of the balance, and her inhabitants as grasshoppers” (Isa. xl. 22)

   Being convinced that the gracious design of the Almighty in sending His Son
   into the world was to repair the breach made by disobedience, to finish sin
   and transgression, that His kingdom might come, and His will be done on
   earth as it is in heaven, we have found it to be our duty to cease from
   those national contests which are productive of misery and bloodshed, and
   submit our cause to Him, the Most High, whose tender love to His children
   exceeds the most warm affections of natural parents, and who hath promised
   to His seed throughout the earth, as to one individual, “I will never leave
   thee, nor forsake thee” (Heb. xiii. 5). And we, through the gracious
   dealings of the Lord our God, have had experience of that work which is
   carried on, “not by earthly might, nor by power, but by my Spirit, saith the
   Lord of Hosts” (Zech. iv. 6). By which operation that spiritual kingdom is
   set up, which is to subdue and break in pieces all kingdoms that oppose it,
   and shall stand forever. In a deep sense thereof, and of the safety,
   stability, and peace that are in it, we are desirous that all who profess
   the truth may be inwardly acquainted with it, and thereby be qualified to
   conduct ourselves in all parts of our life as becomes our peaceable
   profession; and we trust, as there is a faithful continuance to depend
   wholly upon the Almighty arm, from one generation to another, the peaceable
   kingdom will gradually be extended “from sea to sea, and from the river to
   the ends of the earth” (Zech. ix. 10), to the completion of those prophecies
   already begun, that “nation shall not lift up a sword against nation, nor
   learn war any more” (Isa. ii. 4; Micah iv. 3)

   And, dearly beloved friends, seeing that we have these promises, and believe
   that God is beginning to fulfil them, let us constantly endeavour to have
   our minds sufficiently disentangled from the surfeiting cares of this life,
   and redeemed from the love of the world, that no earthly possessions nor
   enjoyments may bias our judgments, or turn us from that resignation and
   entire trust in God to which His blessing is most surely annexed; then may
   we say, “Our Redeemer is mighty, he will plead our cause for us” (Jer. l.
   34). And if, for the further promoting of His most gracious purposes in the
   earth, He should give us to taste of that bitter cup of which His faithful
   ones have often partaken, O that we might be rightly prepared to receive
   it!And now, dear friends, with respect to the commotions and stirrings of
   the powers of the earth at this time near us, we are desirous that none of
   us may be moved thereat, but repose ourselves in the munition of that rock
   which all these shakings shall not move, even in the knowledge and feeling
   of the eternal power of God, keeping us subjectly given up to His heavenly
   will, and feeling it daily to mortify that which remains in any of us which
   is of this world; for the worldly part in any is the changeable part, and
   that is up and down, full and empty, joyful and sorrowful, as things go well
   or ill in this world. For as the truth is but one, and many are made
   partakers of its spirit, so the world is but one, and many are made
   partakers of the spirit of it; and so many as do partake of it, so many will
   be straitened and perplexed with it. But they who are single to the truth,
   waiting daily to feel the life and virtue of it in their hearts, shall
   rejoice in the midst of adversity, and have to experience with the prophet,
   that, “although the fig-tree shall not blossom, neither shall fruit be in
   the vines; the labour of the olive shall fail, and the fields shall yield no
   meat; the flock shall be cut off from the fold, and there shall be no herd
   in the stalls; yet will they rejoice in the Lord, and joy in the God of
   their salvation” (Hab. iii. 17, 18)

   If, contrary to this, we profess the truth, and, not living under the power
   and influence of it, are producing fruits disagreeable to the purity
   thereof, and trust to the strength of man