A NARRATIVE
OF THE
EARLY LIFE, TRAVELS, AND GOSPEL LABORS
OF
JESSE KERSEY,
LATE OF
CHESTER COUNTY, PENNSYLVANIA.
PHILADELPHIA:
T. ELLWOOD CHAPMAN,
No. 1 SOUTII FIFTH STREET.
1851.




Entered according to Act of Congress, in the year 1851,
BY T. ELLWOOD CHAPMAN,
in the Office of the Clerk of the District Court for the Eastern
District of Pennsylvania.
STEREOTYPED BY
S. DOUGLAS WYETH, AGT.
No. 7, Pear Street, Philad'a.
Printed by DEACON & PETERSON.




CONTENTS.
Introduction..                   -...                5
On the death of his wife.  -.-      -.   15
JOURNAL.
CHAPTER I.
Containing an account of his early life up to his sixteenth year   17
CHAPTER II.
A review and narrative of his apprenticeship, and account of
his appearance in the ministry, with remarks...   24
CHAPTER III.
His removal to East Cain-Settlement at Yorkto wn-Return
to Cain-Journey to Catawissa and Muncy-Also to Carolina, &c.-Trials, in relation to special providenceJourney to New Jersey-Removal to DowningtownReflections-Concern to go to Europe. -.             40
CHAPTER IV.
Voyage to Liverpool-Travels in England and Ireland-Return home-Reflections-Visit to Philadelphia-Reflections-Journey to the South, to visit Slaveholders-Visit
to Philadelphia. -   56
111




iv                       CONTENTS.
Essays and Letters,.-   -.                              179
On Prayer.    -.... 187
On the Ministry..                    -  190
On War. -..-                              -          195
On the forms of worship among Friends.                  - 196
On the order and discipline of Society.           -        215
Letter to his Son Joseph.  -  -                            218
Family Education.  -.   -       -. -                   242
On the importance of keeping up our Meetings of Worship. - 244
On Divine Revelation...       253
Letter to.    -.. 272
On the Divinity of Christ. -...    - 274
On the Doctrine of Father and Son....       278
Letter to his Daughter Hannah. -                     -.   282
Letter to the same.. —                            -    - 284




INTRODUCTION.
TESTIMONY CONCERNING JESSE KERSEY, AN APPROVED
MINISTER IN THE SOCIETY OF FRIENDS.
THE undersigned, members of the Western Quarterly Meeting, being drawn together from a concern
that some of the weighty expressions of our beloved
friend, in his last sickness, together with a few of the
important particulars of his eventful life, might be
preserved, in connection with his writings, feel an
engagement to give forth the following.
He was the son of William and Hannah Kersey,
of  Yorktown,  Pennsylvania. Was born on the
5th of 8th month, 1768. In his childhood and early
youth, he was much exposed to the corrupting influence of vain and vicious company; but through the
guardian care and religious concern of his parents,
and the restraining influence of the Divine gift in
himself, he was preserved in a great degree from the
contamination of guilty compliance with the customs
and manners of the time, by which he was surrounded. In a manuscript found among his papers,
he says of himself: "I have frequently looked back
with gratitude and wonder, that I should have wholly
escaped the crime of using profane language, notwith1*




6                  TESTIMONY.
standing it was common among  my play-fellows.
This preservation, I am  aware, was without any
merit in me, still I cannot reflect on it without a real
satisfaction; and I fully believe that those who have
children under their care, cannot be too watchful in
keeping them from that hardihood of mind and manners, which is always attendant, when an early habit
of using wicked words, is allowed or acquired." It
appears that among the first temptations that beset
him to disobey his parents, was to accept the invitations of his youthful companions, to wander about
with them on the first day of the week; and although
he was at a loss to imagine why he should be restrained from this, yet he says, "in every instance,
such indulgence rendered him  very unhappy afterwards."  It seems that on looking back upon the
scene of his juvenile sports and pastimes, he was
ready to believe that the regrets he had felt for having
disobeyed his parents, might have been occasioned
more by his affection for them, than from any clear
conviction, at the time, of the evil of the practice.
Among the influences that operated to restrain him,
he mentions, that "his mother's tears were not soon
forgotten."  About the fourteenth year of his age,
he had frequent convictions for his follies, which
induced him often to think it was necessary to be
more guarded. Yet he continued to join with his
acquaintances in their diversions, until at length
those feelings of conviction seemed to be much worn
off, and  his taste  for cheerful company to  have
left but little relish for serious things.  "My parents," he continues, " carefully kept me to meetings,
and the frequent reading of the Scriptures."  "In




TESTIMONY.                  7
meeting I would* sometimes feel sensible that my
folly and loose state of mind were condemnable; but
more frequently, after being among my giddy companions, condemnations would attend me, when my
head was laid on my pillow."-In  his sixteenth
year, he was placed as an apprentice in the city of
Philadelphia; on leaving the paternal roof, he comforted himself with the thought, that being removed
from his old acquaintances, and now likely to form
new ones, he could seek such as were " more serious
and circumspect," and in his moments of retirement,
he became impressed with the belief, that "to be
happy he must be more thoughtful and serious."
In his new situation, however, he had his trials and
temptations, but in the companionship of his fellow
apprentices, who  were "habitually profane," the
first thing that he attempted, was to promote a reformation among them;  and  although his efforts
seemed, at first, to make some impression, yet soon
afterward they subjected him to ridicule.
However, when it became apparent to them, that
he "was serious and settled" in his course, his remarks with regard to their profanity, were received
very differently by his shop-mates, and at length he
had the " satisfaction to see this evil practice wholly
broken  up, and a gradual improvement in other
respects."  When about the age of seventeen  he
appeared in public as a minister, having sometime
previously received a clear impression, that his duty
in life, was not to be confined to a private sphere;
and having submitted to the call, "the serene and
quiet state" that he experienced upon taking his
seat, after his first appearance, was to his mind




8                  TESTIMONY.
"conclusive evidence" that he "i]d not mistaken"
his duty.  " In the exercise of his gift," he observes,
"I felt many fears, arising from a consideration of
the solemnity of the work; but as I kept humbly
attentive to the Divine impressions, I found His grace
was all-sufficient."   And speaking from  his after
experience, he adds, "I have been convinced that
much depends upon wholly relying on the all-sufficiency of Him, who promised to be to his servants,
mouth and wisdom, tongue and utterance."
In the year 1789, having completed his apprenticeship, he left Philadelphia, and opened a school
in Chester County, and the year following, was
united in marriage with Elizabeth, the daughter of
Moses Coates, a connection which he regarded as a
great blessing to him. And having removed to the
place of his nativity, he began the requisite preparations for carrying on his trade.   With a mind
deeply devoted to the advancement of the Redeemer's
kingdom  among men, and in view of the dangers
attending worldly pursuits, he says in his narrative, " I
had many fears, lest after all I had known of the mercy
and goodness of a Gracious Father and Almighty
Friend, I might fall into weakness and entanglements."
It seems he did not succeed in business at York, and
upon deliberate consideration and consultation with his
friends, he removed again to East Cain in Chester
County. He had many trials tending to discouragement, in reference to which he remarks, that "under
all circumstances, my confidence was maintained in
the care of Divine Providence over me. I believed,
in the promise, that they who seek first the kingdom
of God and His righteousness, shall have all things




TESTIMONY.                   9
necessary added unto them, and at times in our religious meetings, I felt sensible that I was not forsaken.
My mind was tendered under the assurances of Divine
love to man, and in these seasons I could discover, that
it was all in Wisdom that I was tried." Soon after his
settlement at East Caln, he felt himself called on a
religious visit from  home.  In the course of this
journey he observes, "my confidence in the safety
of submitting to the clear openings of duty, was in no
degree lessened." The difficulties he had to encounter,
in providing for his family, and being of a delicate
constitution, inclined him to relinquish the business he
followed, and he again commenced teaching school;
while employed therein, he felt an engagement to pay
a religious visit to several of the Southern states.  The
prospect, he remarks, "was serious in every view
that I could take of it; I had now two children to
provide for, and still remained poor." In this visit he
spent three months time and travelled about seventeen
hundred miles.
Still labouring under difficulties and embarrassments,
he was at times almost ready to sink under discouragement. But, to use his own words, "having been
favoured to rise above these doubts and fears, which
had almost destroyed my confidence in the particular
Providence of the Almighty, my heart became enlarged
as at other times, in love to all mankind, and melted
into tenderness under a sense of the Love of God.
Now prospects of journeys and engagements for the
promotion of righteousness opened before me." About
the year 1804, he visited England and Ireland; and
was afterwards extensively engaged in the ministry
within this and other Yearly Meetings; and in the




10                 TESTIMONY.
year 1814, again visited the South under a concern,
in especial relation to the cruel and unrighteous system
of American Slavery, and the mode of deliverance from
its terrible consequences, having opportunities with the
President of the United States, and other distinguished
men, and holding meetings among the people of color
and others.  On his return, it appears his mind was
comforted in the belief, that way would yet be made
safely to remove what he describes as " one of the
greatest evils that ever the Spirit of delusions has succeeded in imposing upon mankind."
As a Minister, he was remarkably qualified to enlist
the attention of his hearers, to fix their minds upon
the glorious and sublime truths of the Christian religion,
and often was he followed and admired by crowds of
gratified auditors not of his own persuasion.  In the
morning of his promise, and the meridian of his day
of usefulness, his society was courted by the wise and
the learned,-his affability of manners,-his grave and
dignified deportment,-the soundness of his principles,-the beauty and simplicity of his style of address,-heightened in their effect by the depth of his
devotional feelings, gave an interest and a charm
which gained him  many admirers.  And it may be,
that the caresses of an admiring multitude, are more
potent for evil influence upon their object, than the
heavy pressure of adverse fortune,-that the voice of
flattery is more dangerous to the safety of its recipient,
than the coldness of neglect, or the stern language of
rebuke; —certain it is, that, "to err is human," and
the subject of this memorial was not exempt from
human frailty. But although the extremes of opposite
causes, operating upon a peculiar temperament, may




TESTIMONY.                       11
in their ultimate effects, have weakened his capacity
for usefulness, and eclipsed the brightness of his renown;-though the history of a portion of his life, notwithstanding his extraordinary endowments, may afford
melancholy evidence of the danger of the practice, which
was generally prevalent in society at that time, of using
intoxicating liquors as a beverage, yet we doubt not,
the arm of preservation was still underneath, and that
by Divine aid, and the instrumentality of his friends,
he was favoured measurably to maintain the conflict in
that state and condition of mind, in which he could
have adopted the language,  "His compassions fail
not, they are new every morning."
In his common intercourse among men he was uniformly guarded in his expressions, and some useful
lesson of instruction was ordinarily blended in his discourse,-it has been said of him  that he was a man
that never talked nonsense,-if he was cheerful, it
was without the accompaniment of lightness or levity.
There   was a dignity and nobleness about him  that
commanded respect, and gave evidence of an exalted
aim; and it was his consolation in the evening of life,
to believe, that amidst all his weakness and trials, and
his afflictions, of which he had many, he had never
* In justice to the subject of this memoir the reader should also
be informed that he was in earlier life afflicted with a troublesome
and dangerous disease, for the relief of which, and by the advice of
his medical attendant, he was led into the use of opium. Thus
a habit was unconsciously formed, the force of which can be
best appreciated by those who have themselves long indulged in the
use of some narcotic or stimulating article. The combined effects
of this habit and of pre-existing disease unhappily so undermined
and weakened the nervous system as to render his ulterior existence
very uncomfortable, unless sustained by opium or some other stimu
lant-and created a seeming necessity for their frequent use,




12                 TESTIMONY.
been wholly forsaken by the beneficent author of his
being, in whom he trusted.
On the conclusion of a religious visit of considerable
extent, performed in the year 1835, reflecting upon the
ability which had been furnished him beyond any former experience, and the sympathy and unity of Friends,
of which he had never before known a greater manifestation, he felt, as he expresses it, cause to say,
" return oh my soul to the place of thy rest, for the Lord
hath dealt bountifully with thee."
He was a member of Kennet Monthly Meeting for
a short time previous to his death, during which period
he made some visits abroad, though in declining health,
and so late as the year 1845 obtained a minute to attend the Yearly Meeting of New York, where notwithstanding his great bodily infirmity, he was present at
all its sittings. It has been observed that the power
of Truth had accompanied his several communications,
in so remarkable a degree, that the meeting, near its
conclusion, contrary to its accustomed order, and the
caution by him delivered against a departure from its
previous practice, directed an endorsement of his
minute, expressive of unity with him, in his gospel
labours: after which he appeared in supplication, —
when under a solemn covering, the meeting closed.
In the fall of the same year he proceeded under a
concern to visit the families of Friends throughout the
several branches of the Monthly Meeting of which he
was a member the only visit of the kind he was ever
engaged in. His strength failing him, before its completion he retired to his home, and on the 18th of the
10th month was taken to his bed. During his confinement no murmur or complaint was observed to




TESTIMONY.                  13
escape his lips, but often was he heard to say he had
" no pain" and that he believed " it was the will of
his good Master to give him an easy passage." To
a friend who had been speaking of the great change
that had taken place within his time, in regard to the
use of intoxicating drinks, he stated among other
things, that he was rejoiced at the reformation that
had been made in the society of Friends in that particular. A few days before his death he said there
was nothing in his way, "not a cloud nor the shadow
of a cloud" resting on his mind. At another timeI feel that my course is nearly finished, and I am
ready to be offered up." To a friend who called to
see him, he said, " Thou canst witness with what composure and sweet contentment a servant of God can
die."  To another-" I am very poorly, and believe
my end is near, give my love to my friends, tell them
that I don't know that I ever felt more for them, but
my bodily powers are fast declining."  On the 24th
two friends being introduced and inquiring how he
felt, he answered, "I am here yet, but am wearing
away-growing weaker every hour-I have not been
able to converse much, my powers of speech are so
wasted,-but I love the company of my friends,-and
I love it in the spiritual life that needs no words."
Then after a little pause, he spoke of his concern to
serve his gracious Master through the course of a long
life which was now near its close. Of his unshaken
faith in the teachings of the heavenly principle of Light
and Life in the soul, and of the prospect before him
of a blessed immortality; saying, in humble confidence,-" I have fought the good fight, I have kept
the faith,-and now have the consoling evidence, that
2




14                   TESTIMONY.
there is laid up for me a Crown, which God, the
righteous Judge, will give in his own time."  Then
looking round on those in the room with a benignant
smile upon his countenance, he expressed the hope
that they would be encouraged " to walk by the same
rule and to mind the same thing."
After which his strength failed fast, and on the
morning of the 26th he passed quietly away, being in
the 78th year of his age.
His remains were interred on the 28th at West
Chester, in Friends' burying ground in the presence
of a large assemblage of Friends and others.
Signed 3d Month 12th, 1850.
George Martin,            Solomon Pusey,
Thomas Jenkinson,         Richard M. Barnard,
Joseph Chandler,          Joseph S. Walton,
John Chandler,            Ezra Michener,
Benjamin Swayne,          Wm. E. Bailey,
David Walton,             Amos Barnard,
Amy Pennock,              Edith Jenkinson,
Ruth Pyle,                Maria Jane Chandler,
Sarah Bailey,             Abigail Walton,
Ann Chandler.




JESSE    KERSEY, ON THE DEATH  OF HIS WIFE.
All! whither, sainted spirit, art thou gone,
And left thy tender spouse now all alone?
Our time together sweetly passed away,
While we were partners, each returning day.
But now, my love, no more can I behold
Those brilliant eyes that oft thy kindness told.
No; dearest partner,-thy blest race is run,
And thou art told that all thy work is done.
While we were passing through this world of care,
How oft thy counsel bid me not despair.
When storms and tempests seem'd on ev'ry side,
In thee I found (however greatly tried)
A mind superior to the darkest hour,
Whose trust was firm in the Almighty's power.
Thy gentle spirit, govern'd by the Truth,
Maintain'd with constancy the vows of youth.
Nor did thy soul e'er separated stand
From thy all-wise Creator's blest command.
But, being faithful to " the Light within,"
Was thereby kept from each besetting sin.
And having known a heart that was sincere,
Thy end was peace,-thy future prospects clear.
Thus pass'd the partner of my life away,
The blessed subject of eternal day.
No sorrows, griefs, nor clouds of dark despair,
But joy and peace forever centre there.
Oh! may her offspring, guided as she was,
By principles Divine, and holy laws,
Enjoy with her the pure reward of peace,
Nor from the beauty of her life e'er cease.
Then will they ever prove themselves to be
Examples from all vice and folly free.
Thus wisely meeting ev'ry task assign'd,
In ev'ry trial they will be rcsign'd.
And when their race on earth shall have an end,
Jehovah God will be their lasting Friend.
15








JOURNAL.
CHAPTER I.
Containing an account of his early life, up to his sixteenth year.
MY  parents' names were William  and Hannah
Kersey, and I was born in Yorktown, Pennsylvania,
on the 5th day of the 8th month in the year 1768.
Growing up in a considerable town, I early had an
opportunity of mixing in company of various kinds.
But by the watchful care of my parents I was preserved out of some of the evils that were common
among the children of the place.  My fondness for
diversion increased with my years; and at an early
period I felt inclinations to seek entertainment from
sports  that were forbidden  by  my  parents,-to
whose watchful care over me I am  indebted, under
Providence, for preservation from many evils common
to youthful years.
I have frequently looked back with gratitude and
wonder, that I should have wholly escaped the crime
of using profane language,-notwithstanding it was
common among my play-fellows.  This preservation,
I am  aware, was without any merit in me. Still I
cannot reflect on it without a real satisfaction; and I
fully believe, that those who have children under their
care, cannot be too watchful in keeping them from that
hardihood of mind and manners which is always attendant when an early habit of using wicked words is
allowed or acquired.
-, Yt:(17)




18                 JOURNAL OF
Among the first circumstances which I recollect,
that gave me dissatisfaction, was the prohibition of my
parents against wandering about on the first day of the
week. I could not imagine why they denied me a practice which was general. My acquaintance would often
call for me on that day, and seem disappointed when
they found I could not go with them. At some few
times) I stole away and mixed with them through the
afternoon: but in every instance such indulgence rendered me very unhappy afterwards.
By an early and proper attention to this subject,
children and young people might be induced to prefer
spending the afternoon of first day in reading and quietness: and the heads of families being separated from
their worldly concerns,-would find a pleasing entertainment in mingling with the children, and giving
them useful information.  If we were to combine with
these opportunities of private family improvement, the
frequent reading of the Scriptures, it might very much
tend to fix an early attachment to their valuable contents. On this subject, the example and practice of
the parents of John Woolman, are worthy of consideration.
In one instance of my wandering from home on first
day afternoon, I was followed by my mother,-who
found me on the commons amongst a number of boys.
I well recollect, that the instant I saw her my mind
was filled with shame and confusion; and in this state
I followed her home. She made no remarks to me on
the way, except putting the question to me, "How
could thee do so?" My heart was filled with sorrow,
so that I could make no reply. When we got home,
and sat down, I noticed the tears rolling down her




JESSE  KERSEY.                 19
cheeks. This made a very deep impression upon me,
and I desired her not to be grieved about me; promising I would not do so any more.
But I have since thought that those impressions and
feelings resulted more from the affection I felt for her,
than from any clear conviction which I then had of the
evil of the practice. I cannot, however, look back to
the circumstance without also remembering, that my
mother's tears were not soon forgotten; nor could I
think, for a considerable time afterward, of attempting
to commit the same kind of trespass upon her feelings.
Still the love of play, and frequent opportunities of
company during my waking hours,-often drew me
into sports and amusements, and particularly into company which was objectionable to my parents. As they
checked and reasoned with me, I would frequently
think that their restrictions were hard to bear, and
would therefore trespass their orders; in doing which,
sometimes they would detect me,-and at others, I
would escape.
In one instance, I had an irresistible choice to go to
a horse-race;  about which I knew  it would  be
in vain to consult my parents, and therefore stole away
without their knowledge. The races were what were
called " the four-mile heats." I recollect, that when
the poor animals had run what was called " the first
heat," I felt sorry to see them panting for breath, and
wet with sweat; and some thoughts on the subject of a
serious character were presented to my mind: but I
found the longer I stayed, the more I was entertained
with the scene.  After the first and principal races
were run, there were several others: and in one instance I was asked to ride.  At first I felt some ambi



20                 JOURNAL OF
tion to undertake it;-but suddenly a thought struck
me, that if my parents knew that I had rode, it would
grieve them; and I was favored with firmness sufficient to resist the temptation. But when I was asked
why I would not ride,-it seemed to try me considerably. The answer I gave was, that I should offend
my parents if I did. And having got clear of them,
I soon went home, where my anxious parents were
glad to see me. They inquired whether I had been
to see the races? To which I gave them an honest
answer, and hoped they would excuse me, as I did
not think I should ever wish to go again. I also told
them how I had managed an application which was
made to me to ride, and the answer I had given why
I would not do it. With my conduct in that case,
they were satisfied. After commending my firmness,
and making some remarks upon the evil tendency of
horse-racing, they hoped I would never wish to see
another.
My age at this time I do not recollect; but I never
after went to see another horse-race. Whatever may
be said in defence of this evil, I believe it is associated
with cruelty,-that it generates a love of gambling,and that the crowds of loose and disorderly people who
assemble on those occasions, are very unfit company
for innocent young persons to be exposed to,-and
that among the professors of Christianity, it cannot be
countenanced, without departing from the purity of the
principles inculcated by Jesus Christ.
It was customary in the town of York, for apprentice lads and others, frequently to be in the streets in
companies after dark; but my parents would not permit me to be with them. This restriction I often




JESSE  KERSEY.               21
thought a hard case; and sometimes I would get out
without their knowledge. This gave me an opportunity to notice, that there was more bad language and
fighting under the cover of night, than was common in
the day. And I now believe that the morals of many
boys who are permitted to run the streets at night,
have been much injured by it; and that they prompt
one another to many evils which they would be both
afraid and ashamed to commit in open day.
It would no doubt be much better, if those who have
the charge of children were more attentive to this point.
By a little care, they might be introduced to the practice
of spending the evenings in the improvement of their
learning: and as they become interested in their studies
and in reading, they would become satisfied at home. I
have often regretted that so much liberty is given to
the youth,-particularly to bound children in our cities,
and that they are so much neglected by those who have
the care of them. The quarreling and tumult among
them, so common under cover of the night, is conclusive evidence that many who have the charge of boys,
care very little about them, more than to see that they
perform their portion of labor; and when this is accomplished, they may run at large, and do as they please.
About the fourteenth year of my age, I frequently
had convictions for my follies, which induced me often
to think it was necessary to be more watchful and
guarded in my conduct; and sometimes I would resolve
to quit the sports in which I had indulged. But when
fresh temptations presented, I was soon led away.Again I would resolve to be more firm, and act the
part which should keep my mind easy.  But month
after month passed away, and instead of making any




22                  JOURNAL OF
valuable stand, I continued to join with my acquaintances in their various diversions;-until, at length, those
feelings of conviction seemed to be much worn off.
My father's house was frequently resorted to by
Friends. But their manners were so different from what
I observed among the gay people of the place, that
I could not think it desirable to grow up a Friend. I
imagined that there must be an error in the habits and
ideas of a people who seemed to me to have scarcely
any cheerfulness about them. I observed that some of
our visiters differed from others. They were not all
equally gloomy. A degree of sociability and pleasantry
was practised by some, whilst others seemed to me to be
almost under the dominion of melancholy. Among
our visiters, there were some instances of men who
differed from the Society of Friends in our parts generally. Their hats were white, and their clothes of the
natural color. It was not easy for me at that time, to
account for such singularity. If my parents, or Friends
of the town, had given no extraordinary attention to
these men, I believed I should have taken little notice
of the circumstance. But as those persons seemed to
me to be held in higher estimation, I was ready to suppose that in order to become the complete Friend, and
pass among strangers as such,-if I grew up a member
of the Society, I must get the white hat, and adopt
this general singularity of appearance.
The impression upon my mind, which arose from
those cases of singularity, was, about this time, very
unfavorable to Friends, as a religious Society. I would
reflect on the liberty other boys had, and upon the gay
and cheerful conduct of their parents. I would contrast this with the restrictions I was under, and with




JESSE  KERSEY,                   23
the gloomy manners of Friends; and frequently thought
to myself that I never would be like them.* One thing
however, I could not avoid noticing, and that was,
the conduct and conversation of Friends were innocent.
I heard no swearingor rough language in their company.
But among the other inhabitants of the town, I frequently heard bad language. They called their children rough names.  This I could not approve of.
By contrasting the mild language of the Society
with the language of other people, I believe it will be
seen that the youthful mind, among the former, will be
kept much more free from the moral taint, almost inseparable from those who are daily within hearing of the
profane language of the latter.
By degrees, my taste for cheerful company had so
fully worn off the love of serious subjects, that I could
have little relish for either books or society, that were
serious. Still, my parents kept me carefully to meetings, and frequently in the afternoons of first days, to
reading the Scriptures. In meetings, I would sometimes feel sensible that my folly and loose state of mind,
were condemnable: but more frequently, after being
among my giddy companions, condemnation would
attend me when my head was laid on my pillow.
Thus the time passed on, without my gaining any
firm stand against that lightness and folly to which I
was prone. At length, it became necessary for me to
*It is believed that this reference was made to a company of
young men who undertook to imitate JohnWoolman in their man.
ner of dress. They thus rendered themselves conspicuous for a
time, and were esteemed sincere. But, " not having root in themselves," they became formal, and their zeal for external appearance
soon' withered away."




24                 JOURNAL OF
leave my parents, in order to learn a trade. In this
prospect, I comforted myself with the idea that I should
probably be removed from my old acquaintances; and
that, in forming new ones, I would look out for those
who were more serious and circumspect, than the companions I should leave. The impressions made on my
mind in moments of retirement, that if I expected to
be happy, it was necessary for me to be more thoughtful and serious, I now flattered myself could be attended
to without the difficulty of making the change in the
midst of my present associates, and without becoming
the subject of their ridicule.
CHAPTER II.
A review and narrative of his apprenticeship, and account of his
appearance in the ministry, with remarks.
IN the preceding part of my history, I have given
some account of the amusements and course of my
early life, and of the fondness that I had for youthful
pleasures. I shall now attempt to retrace the scenes
through which I passed during an apprenticeship of
five years and three months in the city of Philadelphia.
In the spring of the year 1784, being in the sixteenth
year of my age, I left the care and protection of my
parents, and went to live among strangers. The man
I was placed with, was a potter by trade, and a member of the Society of Friends. On my introduction to
him and his wife, I was favorably impressed toward
them both. They appeared to take me into their family with a concern for my'welfare. They informed me
that the boys they had, did not behave as well as they
could wish, and they hoped I would be careful not to




JESSE  LKERSEY.                 25
follow any of their bad practices;-they also expressed a hope that I would spend my leisure hours in the
house with them.  Those professions of kindness and
concern, I considered as evidences of their interest in
my welfare, and of their good-will towards me.
But I soon found my situation very different from
that experienced in my father's house. There, I was
on an equality with every member of the family; but
here, the family was divided into several classes. No
unity or friendship appeared to prevail, but division,
discord, and envy.  The apprentice-boys had no apparent attachment to the family, or the heads of it; nor
had they much (if any) for the boys.
Under such circumstances, it is easy to see that difficulties were to be met with. If I chose the society of
the family, I was to be rejected by my shop-mates.  If
I made the latter my uniform company, I was liable to
all the charges of misconduct that might fall upon them.
In this critical and delicate situation, a circumstance
occurred which soon settled the question.  The next
day after my entrance into the family, I found my station
was different from any condition I had ever been placed
in before. The master, his wife, and their children, were
in the habit of sitting down to one table,-and the boys
to another. The remains of the provision on which.he master, his wife and children had dined, were plaed on the boys' table; and the breakfast and supper
tvere also taken in the same separate manner.  In short,
there were two tables kept morning, noon, and night.
I concluded that if my station could not be with the
heads of the family at meals-and that if, because I
was their apprentice, I must be placed below their children, I was not fit to be a part of the parlor company.
3




26                 JOURNAL OF
From such considerations, I made up my mind to be as
distant as the order of the house appeared to place me.
There was a kind of resentment excited in me, by the
degradation that I thought I was placed under. I considered my father's family as respectable as the family
in which I now was; and why so great a difference
was made between me and the children of my master,
I could not conceive.  Had the separation been only
when they had company, I could easily have apologized
for it: but finding it uniform, on all days of the week
alike, company or no company, it produced in my inexperienced mind, a settled aversion to the family.
My motive for being particular in relation to the
foregoing system, is not with any view to implicate the
family as being singular in their practice from many
other Friends engaged in mechanical or mercantile pursuits; but to show how prejudicial it was to me and
my fellow-apprentices, and the unfavorable impressions
it made towards the family.  Nor have I any doubt,
that as a general rule, it would be much better for the
master of every family to sit at the head of his table,
and preserve proper order.
The discontent with the provisions, when they were
good enough, and the disrespect and prejudice which
may be generally expected where two tables are thus
kept-can scarcely be conceived by any who have not
had an opportunity fully to experience it.
Having now become the companion of the boys, the
first thing that I thought necessary, was to attempt promoting a reform among them. They were habitually profane; and I could not think of descending into this
corrupt practice. I therefore informed them, that I
was disappointed in finding them so addicted to the




JESSE  KERSEY.                27
use of bad language,-and that I had expected in the
work-shop of a Friend, no such practice had ever
existed. At the moment, these remarks seemed to
make some impression on my shop-mates: but this
soon subsided, and I was answered with ridicule.
I now recollected my prospect in favor of becoming
more serious under the advantage of leaving my old
acquaintances behind when I became an apprentice.
It was evident, that if I abode by my resolution among
my new companions,-the ridicule which I had dreaded,
would be to be endured under circumstances still more
trying.  In the former case, I could retire out of the
way of company that was unpleasant: but in my present case, I was confined to the same room, and could
not avoid my shop-mates. I could therefore see but
little encouragement to attempt a change toward a
more serious life.  It seemed as though all things
conspired to convince me, that unless I conformed to
the manners and habits of my fellow-apprentices,any difference in my conduct would subject me to
their abuse. This. I dreaded,-and apprehended I
could not endure. I had many serious thoughts about
what was best for me to do.  Sometimes I would
almost make up my mind to return to my parents, and
state to them the reasons why I could not stay. At
other times I would suppose it might be possible to
steer a kind of middle course; that is, not to go into
the extremes in which the boys indulged,-nor wholly
to withdraw from them.  On one point, however, I
became fully settled, and that was, that I would not
embrace their profane language;-but in every other
respect be their companion.
Accordingly, I set out on this plan. I wandered




28                  JOURNAL OF
about with them at nights; and on my return home,
felt miserable.  Sometimes the thought would occur
to me, that if I respected my parents as I ought to do,
I would not so soon depart from their restrictions and
advice; but would as regularly stay at home after
dark, now I was separated from them, as I did Twhein
living with them. But those compunctions would be
silenced by considering that the case was now altered,
-that I had not the same associates as formerly, —and
that if I were to stay at home with the family, I should
soon have the ill-will of the boys. Thus I reasoned
and persuaded myself that my practice was not from
disrespect to my parents, but rather the result of untoward circumstances.  With such like reasonings,
I endeavored to silence those convictions that frequently distressed me when out at nights.  But they
all proved a vain refuge; and trouble succeeded
trouble. In the house I had no comfort:-in the shop,
all seemed disorder; —in the street, all was confusion.
Friends (in the city) I seemed to have none.
Under these circumstances, day after day, I was unhappy; and that unhappiness was increased by occasionally joining with the boys in their mischievous
acts toward the family. At length, I had so fully
plunged with them into folly and wantonness, that I
saw the attachment of my master and mistress was not
towards me in the degree that appeared in the beginning of my apprenticeship.
When my feelings of distress were almost insupportable, I went with one of my shop-mates to attend a sale
of books.  He told me the place was pleasant and
entertaining.  When we arrived at the book store, we
found it shut.  My companion said, the auctioneer




JESSE  KERSEY.               29
was a play-actor, and that he must be gone to the play.
I was now for turning back; but he urged me to go
on, and said we should be home time enough. I consented, and we went on. But I had no sooner got in
sight of the play-house, than I was astonished at the
terrible tumult which surrounded it.  Those who were
without, with clubs and stones were swearing and
threatening to break their way into the house;-while
those within were threatening vengeance on them if
they did not desist. During the few minutes that I
stood looking on, I thought that if ever a spot upon
the earth was sufficiently vicious and wicked for the
ground to give away under it, and swallow up the
company, this was so; and I felt afraid to trust myself near. But my shop-mate rushed into the throng,
and I left him. After looking on the dreadful scene
a few  minutes, I went solitarily along the streets
home.
This evening's ramble wound up my wanderings at
night with my fellow apprentices.  The powerful convictions and condemnation that I felt on my way from
the play-house home,-were not forgotten for many
days. By this time, I had also so entirely lost the
friendship of the fanmily, that I saw I had no place in
their sympathy or affections.  The degree of serious
thoughtfulness which had taken place in my mind did
not pass without being noticed by the boys: they also
observed that I excused myself from going with them
as at other times. A suspicion commenced with them
that I was endeavoring to get into favor in the house.
They grew jealous of me, and sometimes showed a
degree of ill-nature toward me. MAy situation daily
became more and more unpleasant, until I was brought
3 




30                 JOURNAL OF
to the necessity of plainly telling them, that for the
future I should not join in any thing that tended to
wound the peace of my own mind.
The effect of this testimony was soon felt. I was
rejected by the boys and treated with ridicule. In the
house I had no friends, and in the shop all seemed
sour and uncomfortable. Under these circumstances,
my only comfort was in being alone. In this neglected
and tried condition, I passed several months before
any relief was provided for me. Under these solitary
and discouraging feelings, our religious meetings became very desirable to me: and in order to get to
them, I would rise early on meeting day, and get my
work so forward that no objection could be made to
my going.  And when at meetings, my concern was
simply for preservation, and that I might have firmness and patience sufficient to endure without murmuring, all the trials that might come upon me;-fully
believing that they were permitted in order for my
refinement.
Sometimes in  these solemn opportunities, when
musing on the situation in which I was placed, my
mind would be led back to the opposition I had often
made to the Light within; and I would feel a degree
of resignation to suffer, as an atonement for my many
offences.
The diligence that was manifest in my attandance
of religious meetings, and the serious manner in which
I sat in them, did not go unnoticed. Several young
men of circumspect and exemplary conduct, had been
turning their attention toward me; and after the close
of one of our evening meetings, two of these, Charles
Williams and Mlichael Monier, very kindly spoke to




JESSE  KERSEY.                31
me, and said they were glad to see my diligence in
attending our meetings.  These young men continued
to be my kind and useful companions, during the remainder of my apprenticeship and residence in the
city. Very soon after this first interview, Charles invited me to his father's house, and the whole family
gave me a generous welcome the first time I visited
them.  I now had a Friend's house to retire to in the
evenings, where I could spend the time profitably with
a judicious and prudent companion, whom it was safe
to inform of my difficulties, and consult when I thought
necessary.  Our attachment to each other increased
from time to time, and continued without any interruption during the life of Charles Williams; and in
his death I felt the loss of a firm and valuable friend.
This happy commencement of new and profitable
acquaintances had a great tendency to encourage me to
maintain with firmness my integrity to the pointings
of Truth.  I now saw that if my situation was unpleasant through the day, I could in the evening have
useful and agreeable company.  I believed too, that
it was a mark of providential care over me, thus to
open my way into such society. Under these ideas, I
began to hope that my past follies would be forgiven.
For, although I.had felt much of the weight of condemnation, and had endeavored to be on my guard
against increasing the occasions of it,-yet I had no
satisfactory evidence that my transgressions were forgiven. When I heard others speak of the consolations
they enjoyed, and particularly of their confidence that
if they maintained their steadfastness for the time to
come,-the past would be forgiven them,-it would




32                 JOURNAL OF
impress me with desires that I might have a like
blessed assurance.
My shop-mates finding that I had gained an introduction to other company, and that I had the advantage
of spending my leisure time in respectable society,
now began to see that the change which had taken
place in me, was serious and settled; and they gradually became more respectful toward me. When I
perceived this change in them, it opened the way
again to mention to them their use of profane language.
My remarks on that subject were now received very
ditferently from what they had been before: and at
length I had the satisfaction to see this evil habit
wholly broken  up.  They, however, continued to
wander about the streets of evenings, as before.  In
order to remove this habit, and to promote my own
improvement, I adopted the practice of reading, writing,
and attending to other branches of useful learning in
the evenings. I perceived that this had an influence
on them, and they became gradually drawn off from
former habits into more regularity.
Our situation in the family was not so agreeable as
among ourselves.   We continued all days in the
week to be accommodated in the kitchen; and as our
dinner always came after the other parts of the family
had dined, it was generally late.  On first days it frequently interfered with, or came close on the time of
our afternoon meetings. My care to be at meeting
now began to be noticed by my master, and he would
sometimes invite me to take dinner with him, that I
might be at meeting in time. To this I always objected,
unless my shop-mates came with me,-and gave him




JESSE  KERSEY.                33
as a reason, that if we all dined together it would keep
up the harmony among us.
At length I had the satisfaction to see the family all
dine together on first days. No person who had never
seen the consequences of a different practice, could
conceive the advantages which followed this change.
The happiness and convenience of the whole family
were promoted by it; and the respect was increased
between the master and his apprentices. There was a
greater pleasure in attending to all his orders; and I
could plainly discover that he enjoyed the time he
spent in the shop, much more than formerly.
This agreeable change in my situation frequently
excited my gratitude, and led to a hope that the days
of trouble had come to an end;-and that if I continued to "walk by the same rule and mind the same
thing," I should  now  have some satisfaction. But
although the scene was changed as to the outward,
and a foundation laid for improvement, it was not long
before I became convinced that the days of my spiritual
warfare were not yet accomplished.  A controversy
with outward difficulties had no sooner been removed,
than other occasions for watchful attention presented.
My natural love of amusement being restrained by the
power of the Divine principle, so far as to separate me
from the common pastimes of youth,-now took a different direction. I became fond of cheerful conversation; and supposed to myself (provided the subjects
were well chosen) that there could be no harm in
occasionally enjoying company in this way.  For a
time I did not discover that this disposition was precisely the same that had been restrained from other
amusements. My fears began to be excited by this




34                 JOURNAL OF
discovery: but I had opened a door to weakness, and
renewed the work of repentance. I now saw that I
must not indulge my natural fondness for amusement
even when that amusement was free from every moral
objection:-because it was necessary, to the end that
those natural dispositions should be made subject, that
I should cease to act in the natural will, and know a
perfect concurrence with the Divine will. In which
case, all that I could be free to do, I must know I was
at liberty to do. But my selection of subjects for
cheerful conversation, being done in the natural will,
had not as a ground and principle, the love of virtue,
and was therefore condemnable by that pure Principle
of Divine light which had begun in me the work of
perfect redemption.
On further reflection upon the cause of uneasiness,
produced by this indulgence in cheerfulness, I have
believed that my mind was at that time but little acquainted with the deceitfulness of human nature, or the
natural man;-and that, had I been permitted to run
out into a love of much conversation, in this ignorant
and weak state,-it is most probable that a fondness
would have grown up in favor of external enjoyments
which would have very much interrupted that inward
watchful state in which the heart of man is laid open,
and all the secret motives to action are fully comprehended.  I therefore believe that at that day it was a
merciful interference of Divine Providence purposely
intended to guard me from  loss and danger, and to
open my ear to discipline.
In the course of my experience, I have observed
others who have begun well, and made many sacrifices;
but who for want of keeping under the discipline of the




JESSE  KERSEY.                 35
cross, have been drawn out from a steady abiding with
the gift; and although they have retained a fair outside, yet they have never deepened in the knowledge
of themselves, nor become clear in their acquaintance
with that pure light by which a knowledge of their
duty could be made manifest.
When a greater degree of reserve was submitted to,
and more seasons of recollection and silent introversion
experienced, my mind was furnished with fresh openings into the knowledge of human nature, and its
tendency to submit to temptations both of an outward
and a secret nature.  I now discovered how I had been
deceiving myself, and how  others were deceived.  I
had also in those quiet moments of reflection and silent
waiting upon God, many new conceptions of the meaning and harmony of particular passages of the scriptures;
and some appeared full of instruction that before seemed to contain but little that I could understand.
I likewise saw more clearly into the importance of
that pure and spiritual worship, for which the soul of
man is qualified, when inward quietude is gained; and
which proves more fully to those who experience it,
the immortality of man, than all the arguments which
can be advanced by the ablest talents.
It was while my mind was held in this state of reserve, a clear impression was made upon it, that my
duty in life was not to be confined to a private sphere;
but that if I stood passive and faithful to the light of
Truth, I should at some period be called to the work
of the ministry.  In my then infant state, I was willing
to suppose this prospect embraced a service that was
at a considerable distance.  But ever after it opened
before me, my mind was clothed with much awfulness,




36                 JOURNAL OF
particularly in our religious meetings.  I believed it
was of great importance to myself and to the cause
of righteousness, that I ~ould make no mistake in
relation to this serious subject. I felt a great care lest
some deceptive principle might obtain an advantage
over me, and that under its influence I might engage
in a service that did not belong to the gifts I had received.  I esteem  it among the blessings of kind
Providence to have had those cautionary considerations; and particularly so, that the prospect of this
path of duty was opened a considerable time before I
found any clear call to enter upon it.
At length, when the impression came, it was felt
with much clearness. The subject was short, and in
the eye of human wisdom, very simple.  It was, to
communicate to the assembly, That all the first-born
throughout the land of Egypt died, before the king of
Egypt would let the promised seed go out of bondage.
But while I was trembling under the impression and
deliberating upon the subject of rising to express it,
the meeting closed. As the omission was not in consequence of any opposition to the call,-I felt no
condemnation, and my mind was calm and easy. The
next instance of a like impression was submitted to;
and the serene and quiet state that I experienced after
I sat down, amounted to full and conclusive evidence
that I had not mistaken my duty.
In the exercise of the gift, I felt many fears arising
from a consideration of the solemnity of the work; but
as I kept humbly attentive to the Divine impressions,
I found his grace was all-sufficient.  There are, no
doubt, diversities of gifts, as well as differences of administrations, and operations; but in  my case, I




JESSE  KERSEY.                37
always found that the communications which I was
called to make, although they were preceded by a
solemnity of feeling without distinct images or ideas
of things,-yet when the moment for utterance arrived,
the subject or burden of the Word, was clearly presented to my natural understanding: and the more
calm and deliberate I was, the clearer the way opened
before me. I could see with greater certainty the direction of the Light in its divisions and variations of
the course of the subject before me,-and was also
better qualified  to determine when and where to
close.
But when at any time, or from whatever cause, that
deliberation and correctness of the understanding, were
interrupted,-whether from fear of man, or from too
much zeal,-the gift would be in the same proportion
obscured, and the exercise in testimony, neither relieving nor satisfactory.
In all the experience I have had in the ministry, I
have been convinced that much depends upon wholly
relying on the all-sufficiency of Him who promised to
be to his servants, both mouth and wisdom, tongue
and utterance. But as, in every instance of the blessings of heaven, our wise Creator has left something
for us to do, in order to come at the full enjoyment of
them,-so I believe it to be in regard to the ministry
of the gospel. The gift may be bestowed; but by the
indolence or inattention of the servant, the materials
for it to act upon may be wanting, —the means of improvement may be unoccupied: and, like the seed in
a neglected soil, it may not be permitted either to
flourish, or become distinctly known to others, in con4




38                 JOURNAL OF
sequence of the obstructions to its growth, or the mixture of other things.
I have often thought that those who are called to
the ministry in the Society of Friends, would be much
more clear and satisfactory in their testimonies, if they
were more attentive to the subjects which are opened
to the mind in their silent moments. In that case the
same Divine Light which brought them  into view,
would open a clear understanding of them: and subjects thus opened and explained to the mind, when
delivered in testimony, would be clear and satisfactory; and being clothed with the energies and authority of the Spirit, they would be communicated to the
assembly with that weight and baptizing influence
which ever attends true gospel ministry.
Another consideration had much place in my mind,
in relation to the important office of the ministry,-and
that was the mancner.  I had observed among ministers in our Society, generally, a change from a natural
tone of the voice to a manner of speaking that seemed
unnatural. In this however there was much variety.
Some spoke very loud and rapid.  Others, though less
rapid, used greater or less degrees of tone. Those
tones or tunes were generally soft, and in some measure calculated to affect the passions,-especially when
connected with mournful subjects. These variations
from the natural tone of the voice became settled habits.
From  the powerful ascendency of these habits over
many in their ministry, and from a consideration of the
injury to their services in consequence of these habits,
I was afraid of falling into any particular habit or
manner of delivery. But with all the care I have taken
to avoid the habits of others, my own manner has




JESSE  KERSEY.                39
never been fully satisfactory; because I have not adhered to the natural tone of the voice, nor obtained the
degree of deliberation that I could approve.
In the Society of Friends, there are persons in the
station of Elders, who are particularly charged with
the care of the ministry; and whose duty it is to point
out where improvement is needed in the exercise of
the gift.  But is there not too much backwardness
among Elders in mentioning to ministers what occurs
for their improvement in this respect? Hence habits
become formed for want of care in the Elders, and
tones and gestures are used that hurt the service of
ministers.
After my first appearing in the ministry, I remained
an apprentice in the city about four years. In the
course of this time, my situation outwardly was so
similar that I have few remarks to make. But it is
due to my numerous friends there to say, that they
watched over me for good, and from them I received
many excellent cautions, and much good counsel.  It
was to me a season of improvement; and I derived
much benefit from the society I was favored to enjoy.
In the situation in which I was placed with the family
where I lived, I was furnished with many opportunities of viewing human nature, from which I also derived
lessons of instruction: and from scenes which I witnessed there, impressions were made concerning the
state of man when unsubjected to the Divine will,
which I believe will be useful to me while I remain in
mutability.




40                  JOURNAL OF
CHAPTER  III.
His removal to East Cain-Settlement at Yorktown-Return to
Cain, journey to Catawissa and Muncy-also to Carolina, &c.Trials, in relation to special providence-Journey to New Jersey
-Removal to Downingtown-Reflections-Concern to go to
Europe.
ABOUT the close of the summer of 1789, the period
arrived when I was at liberty to leave the city. Apprehending it would not be best to think of going into
business there, I concluded to spend the fall and winter
in Chester county. Accordingly, I parted with my
friends and the family with whom  I had lived in the
city, and went into the neighborhood of East Caln,
where I commenced keeping school.
The satisfaction which I felt on being at liberty from
the service of another, and to engage in plans of my
own, was a considerable gratification to me. But I
soon found that difficulties were to be met with; and
that now I was to engage for myself without means
and without experience in the business of the world,I had a very different state of concerns to manage from
those of my apprenticeship. In my former situation, I
had no contracts to make, no debts to pay, and no
accounts to settle.  The prospect of dangers from  the
exposure to the world, now made a deep impression
upon me.  I had noticed some who began well, and
bid fair to be useful when they commenced business
for themselves; but who soon lost their reputation by
making engagements which they failed to comply with,
and by running out into degrees of extravagance,




JESSE  KERSEYe                 41
which their means were not sufficient to support.
Others again, who became so much taken up with
their worldly concerns that they neglected their religious duties, and became cool in their love to the
Divine Principle;-particularly when they were prosperous in business.
There is in the principle and the order of the Society
of Friends, a limitation of expenses that seems naturally
to open the way for worldly prosperity among the industrious.  Some of the members who from proper
motives have put on plain apparel, and who have
begun poor in the world, being conscientiously concerned to keep within the bounds of their circumstances,-have, nevertheless, by a steady regard to
correct principles and industrious habits, become prosperous: but at length, by giving way to a close disposition, in proportion to the increase of their temporal
property, have acquired so much love of the world,
and attachment to their interest, that they have become cool in their love of the Truth.  And though
some of these retain a fair and plain outside, and are
punctual to their promises and exact in the payment
of their debts,-yet through covetousness, they have
lost the dew of their youth, and been but barren members of society.  When we look into the families of
some of these, we find among them and their children,
that their conversation is very much confined to the
world, and they feel but little interest in religious subjects.  They are, in their own estimation, so moral
and whole that it is exceedingly difficult to reach them,
or convince them that they are lacking the inheritance
of the pure life of Truth.
Under some of these views, and the dangers attendA 4:




42                JOURNAL OF
ing worldly pursuits, I had many fears lest, after all I
had known of the mercy and goodness of a gracious
Father and Almighty Friend, I might fall into weakness and entanglements. But from  the pressure of
difficulties which I experienced for several years, my
mind was kept humble and dependent. And I now
believe, it was much safer, and tended more to my
preservation, to be poor in my beginning in the world,
than if I had commenced in the midst of plenty, and
with larger prospects before me.
In the course of the winter, I made up my mind to
settle in Yorktown in the spring. Having contracted
an acquaintance with Elizabeth, the eldest daughter of
Moses Coates, we were united in marriage in the early
part of the year 1790. It was a connection entered
into with the consent of all parties concerned, and has
proved to be a great blessing to me.
After removing to my native place, I began the requisite preparations for carrying on my trade. But with
all the exertions I could make, the principal part of
the summer was past, before I could get in readiness.
And having to borrow money on interest, to begin
with, I felt this disappointment to be a great disadvantage to me in my first attempts to go into business.
The propriety and necessity of fulfilling all the contracts I made, was what I fully admitted; but the
delay experienced in getting into business, and the
unavoidable expenses to which I was subject, landed
me in great discouragement; so that I began to fear
that my creditors would suffer by me. In the midst
of my fears, and at a time when my concerns wore a
doubtful appearance as to what might be their issue,
a report was spread by a member of Society, that I




JESSE  KERSEY.               43
was so much entangled in my circumstances, that 1
must fail. By this means, some who had given me
credit, were induced to demand the payment of their
money. I knew  not the cause at the time. But
having always made payments when they were demanded, I resorted to my usual practice of borrowing,
-under promise of returning the money again at a
time mentioned to the lender. But to my surprise I
found a kind of hesitation in persons who before had
been free, and ready to oblige me. At length, the explanation came out, and there was no difficulty in
learning who was the author of the report.
Under these trials, I was almost ready to despair
of maintaining the standing which I believed was required by the principle of Truth, of which I had been
making a public profession. My health also began to
fail, from the close application that I paid to my business, and the pressure of concern under which I had
been exercised. I saw too that the place I had chosen
to commence business in, would not answer. In these
circumstances, I called a number of my friends together, and opened to them my situation; at the same
time letting them know, that I believed I could do
better by returning to Chester county. After fully
knowing how I was circumstanced, they advised me
to try the place another year: and to this I submitted.
But in the round of the year, I became fully convinced
that a change was indispensable. I therefore had
another opportunity with my friends, and let them
know that if I remained among them, I must fail to
fulfillmy contracts, and thereby wound the profession I
had been making.  Some of them supposed that I was
too easily discouraged; but others thought it would




44                  JOURNAL OF
be best to leave me fully at liberty to look out for a
different situation, if I should, on mature consideration,
think proper to do so.
In the beginning of the year 1794, I went to the
neighborhood of East Cain, in search of a place for
myself and family.  The kindness of my friends in
assisting me to obtain the requisite accommodation, I
still remember with gratitude.  A tract of land and
dwelling house were purchased at a moderate price,
and I removed to East Cain in the spring of 1794.
Before I conclude the account of my residence at
Yorktown, I may remark, that it seemed in many
respects a critical and dangerous time to me. On the
side of the world I had my trials.  In the Society, my
way seemed shut up.  I could find-few or none of the
kind of company that I wished for. But, under all
circumstances, my confidence was maintained in the
care of Divine Providence over me. I believed in the
promise, that they who " seek first the kingdom of God
and his righteousness," shall have " all things" necessary added unto them.  And at times in our religious
meetings, I felt sensible that I was not forsaken. My
mind was tendered under the assurances of Divine love
to man; and in these seasons I could discover that it
was all in wisdom that I was tried.
When I had returned to East Cain, I had to erect
the necessary buildings for a shop and fixtures in
which to carry on my trade of a potter: and had my
health been equal to the business, it appeared for a
time to be likely to answer for a livelihood. But in a
few months I found my health was failing, and that I
must decline the business, otherwise I should be hastened out of the world by it.  Upon serious reflection,




JESSE  KERSEY.               45
I came to the conclusion to sell out the whole concern;
which was accordingly effected without loss.
After having sold the property and being out of
business, my situation was trying, and I sometimes felt
much discouraged. I next rented a tenement and lot
on which there was a building that answered for a
school house, and in which I concluded to open a
school. I commenced accordingly; but very soon
after, I was impressed with a belief that it would be
right for me to leave home, in order to make a religious visit to Friends of Roaring Creek, Catawissa,
Fishing Creek, and Muncy. This being the first instance of my concern to travel on Truth's account,
and having made a beginning in teaching the school,
it was a close trial to leave my family and business at
a time when I had as it were, just made a new beginning in the world, and when I knew the means I had
were very small. But feeling the impression to be
weighty, I resigned myself to the duty; and having
the unity of Friends in the order of society, I set out
on the journey, having William Mode as my companion.
In the course of this visit, my confidence in the
safety of submitting to the clear openings of duty, was
in no degree lessened. On attending one of the
monthly meetings, I heard the report of a committee
concerning two Friends, who were said to be at open
variance, and that they saw no hope of their being reconciled. I afterward learned that both these Friends
had large families; and it was evident to me that if
they continued at variance, it would not only destroy
their own comfort, but be of great disadvantage to
their families. As I felt much exercised on the occa



46                 JOURNAL OF
sion, at length it opened to me as a duty, to see the
two families together at their meeting house. They
accordingly came together; and after sitting silently
with them for some time, my way opened to remark
to the young people, that I was sorry to hear that their
parents were not on friendly terms with each other;and that I hoped (however their parents might unwisely
remain at variance,) they would by no means suffer
themselves to entertain such feelings in their hearts,
but cherish- a disposition of kindness and good will
toward one another;-and this might render them instruments for restoring unity and friendly feelings between their parents. But, should the parents continue
to cherish hard thoughts, and unkindness toward each
other, and even blindly go down to the graves in this
state (which I sincerely hoped would not be the case,)
I earnestly advised and admonished the children to take
warning by the awful circumstance.
Having thus opened my concern to them, as Truth
led the way, I had cause to rejoice in that it took such
hold of the Friends at variance, that they became
friendly to each other, and mutually concluded to drop
all former causes of uneasiness, and in Future to live
as Friends should do.
This was one of the cases that served to convince
me, that it is not in man (by his own powers alone) to
lead his brother out of a fault,-and that this can only
be done by the truly spiritual-minded man, under the
qualifying influence of the wisdom that cometh from
above.
This visit was performed in four weeks: and on my
return to my family, I felt a quietude of mind which
amounted to an ample reward.




JESSE  KERSEY.               47
While permitted to be at home, I knew it was my
duty carefully to attend to my temporal concerns.
This I endeavored to do with all the diligence of
which I was capable: but my constitution being delicate, and in some measure injured by the business I
followed, it became necessary to decline it. Hence I
was induced to sell the property I had purchased, and
as it were, begin the world anew. But there was
some difficulty in deciding upon what business to follow. After many thoughts on the subject, I concluded
to employ the time at keeping school, until something
more adapted to my choice should offer.  While
engaged in this occupation, I felt my mind drawn to a
concern of paying a religious visit to some parts of
Maryland, Virginia, and North Carolina. The prospect was serious in every view that I could take of it.
I had now two children to provide for, and still remained poor.
But the concern rested with so much weight on my
mind, that I was most easy to spread it before my
Friends. They appointed a committee to confer with
me upon it; and to this committee I opened my situation. After fully deliberating on the prospect, it was
united with.  In conformity therewith I made the best
arrangement I could for the journey. My temporal
concerns were now brought to a very limited state;
and (except the articles of household furniture) what I
had was in money,-the amount of which I divided,
taking one half to bear the expenses of the journey,
and leaving the other half to accommodate my wife
and children in my absence.
In the fulfillment of this religious duty, I was from
home three months, and travelled seventeen hundred




48                 JOURNAL OF
miles. The journey was performed in the fall of the
year 1795; and in the course of it, I attended the
Yearly Meeting of Friends in North Carolina. It gave
me an opportunity for much reflection, and was a time
of instruction. I saw that some seemed to overact
their part, and by taking hold of too much, they lost
the weight and influence, which they otherwise might
have had. I saw too that where any meddled beyond
their depth, such were not even credited with what
they seemed to know. Upon the whole the Meeting
was well conducted, and furnished occasion to believe
that there were many valuable members belonging
to it.
Of this journey I kept some account. After attending the Yearly Meeting, my stay was short in that part
of the country. On my way home I had several meetings, and visited a man in prison who was under sentence of death for horse stealing. When I arrived at
home, it was my happiness to find my dear wife and
children in good health.
On my return home, the school was ready to engage
my attention: but finding that the compensation was
not sufficient for the support of my family, I was not
satisfied to remain in it. On this occasion some of my
friends were uneasy with me; charging me with a
want of steadiness; and alleging that while I was unwilling to continue in a business for which (in their
opinion) I was qualified, I could not expect they would
be disposed to do any thing for me. In return, I
remarked that the compensation was not sufficient;
but if they would make it so, I would not quit the
business. I let them know that unless they would pay
me what I believed was right, I should look for other




JESSE  KERSEY.                 49
business. Accordingly, I declined teaching the school;
and although I saw no way to get along, and was sensible of the prejudice which would attach to me for so
doing, it yet seemed right for me to leave.
During the interval that passed after this event, and
before I became engaged in business again, to my
mind, I was subject to many discouragements. During
this period also, a visit was paid to my family by a
company of Friends who were out on that service.
They were Friends that I respected.  My situation at
that time was unusually gloomy; and the communications of those Friends were singularly calculated to increase my discouragements.  On parting with them I
felt much sunk, and ready to conclude that some unhappy -mistake had been made on my part;-and
therefore I should find no further way to open for my
comfort or success in the world.
Under these impressions, and the pressure of my
temporal difficulties, my faith in the special providence
of the Almighty became in some measure weakened.
Hence arose a general consideration of the doctrine of
Divine revelation to man. I saw that with this doctrine was connected a belief in his particular providence: that is, that every revelation which had been
claimed, either by Jews or Christians, must be associated with a belief in such a providence. From those
reflections and considerations, my ideas became so
mixed and perplexed, that I began to doubt whether
there was any degree of certainty to be obtained.  If,
said I, there is no special or particular providence,
then there can be no revelation;-and if no revelation,
there can be no certainty;-and if no certainty, there
can be no accountability: and therefore the whole
5




50                  JOURNAL OF
state of man must be generally misunderstood.  To
talk about certainty, as resulting from our natural
powers only,-or to suppose they were capable of
arriving at it, argues decided ignorance of our capacities.  This was evident to me from a full conviction
that the organs of intelligence to the natural man, were
the five senses. I knew that each of these might be
deceived: and therefore, that they could not be the
instruments of correct intelligence to the understanding.  I considered, too, that unless revelation was
believed in, all the ideas that were excited by the
operation of the natural senses, could never prove the
doctrine, either of eternal existence, or the immortality
of man.
But all these perplexities of thought happily subsided, and my mind became settled in a full and satisfactory belief, that there could be no effect without
a cause;-and that every effect must agree with its
own particular cause. All ideas, therefore, that were
excited, must agree with their exciting causes;-those
that were natural, with natural causes; —and those
that were spiritual, with spiritual causes.  The idea,
therefore, that " God is a Spirit,"-must have had a
supernatural origin; and consequently that at some
period there must have been a revelation of this idea.
My faith in communications of a spiritual and supernatural kind, was now renewed; and I could find in
myself particular impressions and feelings, which I was
satisfied were not the result of natural causes.  By
these, I was much more powerfully convinced of the
truth of revelation, than by any reasoning upon the
subject.
Having been favored to rise above those doubts and




JESSE  KERSEY.               51
fears, which had almost destroyed my confidence in
the particular providence of the Almighty,-my heart
became enlarged, as at other times, in love to all mankind, and melted into tenderness under a sense of the
love of God. New prospects of journeys and engagements for the promotion of righteousness, were also
opened before me.
My next journey after that to Carolina, was through
parts of New Jersey. It was a little singular, that in
many of the meetings I was at in this journey, I felt
engaged to hold up such evidence as had served to
satisfy me, of the truth of Divine revelation. But by
the information that I afterward received, I was made
easy on this subject. It appeared that many had been
led into doubts, by the reading of a libertine work
which had been published not long before.
On my return from this journey, my mind was much
comforted in a persuasion that the time had been
rightly devoted. This little tour was accomplished in
about six weeks. After my return home, I felt less
pressure upon my mind from worldly considerations,
than had been usual with me for some time before. I
believed that if I kept in the patience, and did what I
found to do, both in temporal and spiritual concerns,
there would be a way made for me. Under these ideas,
it was possible to feel contented, without seeing far
before me; and I was often instructed by reflections
on the necessity and value of true faith.
From this time circumstances began to change, and
prospects gradually to brighten before me. In the
spring of the year 1797, I was accommodated with a
farm  in the neighborhood of Downingtown, upon
terms which were peculiarly generous: and which I




52                JOURNAL OF
believed I might, with care and industry, in time be
able to pay for. To it I removed and settled; and
soon after became a member of Uwchlan monthly
meeting. My attention was now drawn to the business of the world; and I thought I felt a degree of
necessity to exert myself in order to make the new
plan of business answer a good purpose. By perseverance in the management of the farm, I was soon
convinced that it was possible for the mind to become
so very much engrossed, as even to loose sight of more
important objects of thought. But notwithstanding
this, it must be granted, that to a mind kept under the
government of correct principles, there is perhaps no
occupation which is better calculated to lead into a
dependence on Divine Providence: for the husbandman practically learns, that though " Paul may plant
and Apollos water, yet it is God who gives the increase."
Between the years, 1797 and 1804, I performed
religious visits to several different places; and the
gradual improvement of my farm opened the agreeable
prospect, that the time would arrive when my situation
in the world would be more favorable.
Upon a retrospect of the past, I have admired the
wisdom of Divine Providence in suffering me to feel
so much pressure, and occasions for so many fears and
trials, in relation to my temporal concerns. Had my
case been a more independent one, I now have no
doubt that the notice and attention which I received
among the respectable members of society would have
raised in me a spirit of self-importance, which is opposed to the humility necessary for a Christian, and
dangerous to a minister of the gospel.




JESSE  KERSEY.                53
Hence, I have concluded that our condition in the
world is not a mere case of accident: but that the
blessed Author of our being comprehends the make
of each mind, and appoints to every one the kind of
station that is suited to his probationary state. I also
see that it is possible for the hand of benevolence to be
extended in cases where it would be better for the individual to be very much left in the station or condition
providentially allotted him. The very circumstances
of those who have to apply themselves with diligence
to business, are no doubt often the means of furnishing,
in addition to the situation of humble dependence, a
fund of practical knowledge, and a field of necessary
discipline.  So far as my observations have been made
upon the most interesting and useful members of civil
and religious society, I find them generally to be persons who have had but small beginnings in the world.
And it has been evident to me, that their minds have
become strong, vigorous, and well-informed, by means
of the steady application which their circumstances
have called for. It is possible that young persons,
under right discipline and a correct form of education,
may be so enlightened as to be preserved from indolence, even though placed in the inheritance of ease
and opulence. But where necessity for application is
taken away, it requires more than a common mind to
conquer the temptations to indulgences which are
inimical to the acquirement of useful and experimental
knowledge.
Under these considerations, a solicitude to place my
children in circumstances of independence, has been
very much removed; and I have preferred giving
them a plain, practical education. Young people who
5^e




54                 JOURNAL OF
are brought up in business, and who become attached
to it, are much more likely to be kept from bad habits,
than those who are indulged in idleness. And I esteem
the condition of a young man who has but little wealth,
and who is well acquainted with business,-much
more promising than that of those who are left in the
possession of wealth, and in habits of idleness.
As the terms on which I had purchased my farm,
were particularly favorable, and the time for closing
the contract so distant as to furnish a hope that I might
succeed in making it my own,-I felt solicitous to devote my time to that object: and therefore was willing
to suppose that no religious duty could occur which
would interfere with my plans. But to my disappointment and trial, which seemed very great to me, a prospect presented that it was my duty to stand resigned to
go on a religious visit to some parts of England, and
to Ireland generally.  When this prospect fastened
seriously upon me, I took into consideration the probable consequences in relation to the purchase I had
made, and I could see no other way (if I went the
journey) than that it must defeat all hopes of success
in my temporal prospects.  The trial was great, not
only as it related to my temporal affairs, but also in
regard to parting with my wife and children; and it
seemed impossible to bring my mind to a state of resignation.
But at length, finding that my peace of mind was
involved in the concern, and that nothing short of
giving up to the prospect would leave it at rest, I communicated the subject to our monthly meeting. The
concern was united with, and a certificate was granted
on the occasion.  The prospect was next opened to




JESSE  KERSEY.                 55
the Quarterly meeting, and on solid deliberation, it
was also there united with, and the unity of the Quarter
certified by an endorsement upon the certificate of the
monthly meeting. It was then laid before the Yearly
Meeting of ministers and elders, where it was not fully
united with, and I was released from the concern, and
permitted to remain at home.
The comfort I felt on this occasion is not very readily
described.  I now began to have my hopes revived
that I should be permitted to pursue my temporal
business until I had laid a fair foundation for a comfortable living for my family. But although in the
order of society I had been excused from going on the
extensive journey that had opened to my view,-yet it
was not long before the concern returned, and I was
constrained to lay it before Friends again. It was now
united with, and I was set at liberty to pursue the
prospect before me, as Truth might open the way.
Accordingly, in the 7th month, 1804, I parted with
my family and worldly pursuits, with the entire unity
of the society, and set out on my journey to Europe.




56                 JOURNAL OF
CHAPTER IV.
Voyage to Liverpool-Travels in England and Ireland-Return
home-Reflections-Visit to Philadelphia-Reflections-Journey
to the South, to visit Slaveholders-Visit to Philadelphia.
IN my voyage to England, I sailed in the ship Annowon, Captain Thomson.  There were several cabin
passengers beside myself: one of the men was an officer of the British government, and I found him to be a
person well informed, and an agreeable companion on
the voyage.  We were twenty-five days in crossing
the Atlantic, and the weather was favorable all the
time, except about eight hours, when the wind blew
strong, and I had an opportunity of witnessing its force
at sea. While on the passage, I felt best satisfied to
inform the captain, that I believed it would be right
for me to propose having a meeting with the ship's
company. He fully approved the proposal, and it was
gladly embraced by all the company. It was accordingly held, and was a favored opportunity.
After landing at Liverpool, I went to the house of
Isaac Hadwin.  He and his wife Susanna, were both
useful and valuable Friends.  While here, I had the
satisfaction of being called upon by a number of
Friends, whose  society I found  very  interesting.
Among the number, a widow Benson and two of her
daughters came, and spent part of an afternoon.  She
said she had another daughter who uniformly shunned
the company of Friends in the ministry. I concluded
there must have been a cause for this singular conduct,
and I would see if I could not get to understand it.




JESSE  KERSEY.                57
Accordingly, the first time I went to the house, I found
her in the parlor, and spoke to her in an open and
sociable manner.  To prevent her from  making an
escape, I remarked that they had a pleasant garden,
and I should like to look into it, and see whether I
could find any of my American acquaintance there.
The younger daughters were at once ready to go with
me, but Rachel seemed to lag behind. I objected to
going, unless we all went. She then consented to go;
and I embraced the opportunity to inform her, that I
understood she had uniformly shunned the company
of Friends in the ministry; and as this was a new kind
of a case, I would be glad to understand the cause, if
she was free to inform me: but I would not urge her
to an explanation, if she was not willing.
She seemed a little embarrassed at first; but after a
few minutes she concluded to inform me of her reasons.
She said that from her childhood she had a fondness
for dress; and although she had never been extravagant, nor more expensive than her sisters,-yet there
was some gaiety in her general appearance; and this
circumstance was sufficient to produce remarks upon
her, which she did not feel prepared to meet: and
therefore, in order to escape from having her feelings
hurt by such attacks upon her, she had for some time
past chosen to keep out of the way.
In my reflections upon this case, I have been instructed; being convinced that it is necessary to be
very careful how we meddle with those external subjects. Under the influence of impressions made by
the sight of the eye, we may be induced to make remarks without any proper qualification: and thus
excite prejudices which mnay remain for a length of




58                 JOURNAL OF
time, and only tend to drive the young and inexperienced mind further off.  So far as my experience has
gone, I have found that every thing done under the didirection of the Divine guide, has a tendency to gather into
the blessed unity of the one spirit, and bond of peace.
After remaining at Liverpool about two weeks, way
opened in my mind to visit the meetings of Friends at
the following places, namely, Warrington, Manchester,
Stockport, Morley, Macclesfield, Leek, Mansfield,
Derby, Nottingham, Leicester, Sheffield, Ackworth,
and York. At the last mentioned place, I met with
Lindley Murray, who appeared to be a man of a large
and liberal mind.
From York I returned to Liverpool; and after resting a few days, I went to Holy Head, and thence
crossed the Irish sea to Dublin. Here I was kindly
accommodated at the house of Jonas Stott. I attended
the meetings in Dublin; but my mind was much
closed up, and there seemed no way to obtain any
relief. After attending a number of their meetings in
silence, my mind was at length opened in a view of
the perfection of our form of meeting in silence.  I
remarked that it was incapable of reform: that is, that
no form of meeting together for the purpose of Divine
worship could be more perfect than that of meeting in
silence; and therefore it was impossible to make any
improvement upon this form.  Thus also, I observed
it was with the profession of Friends, there could be
no improvement of the principle.
In the meeting where those views were opened, I
felt a calm, and a precious reward of peace. But in
the. afternoon, when I was present at another meeting,
an elderly Friend got up and mentioned that our




JESSE  KERSEY.               59
American Friend had stated in the morning meeting,
that such was the perfection of our form of meeting in
silence, that it admitted of no reform. But that he
said nothing about the duty of meeting together, which
he thought at the time was an omission, and it was
now brought into notice for amendment. But I did
not think myself bound at that time to speak to the
case. When the meeting closed, I was spoken to by
the elders on the subject. I told them that I never
had attempted to minister in a meeting, at the direction
of another; and that it would have been an error in
me to have attempted it on the present occasion.
After spending about two weeks in Dublin, I proceeded towards the South of Ireland, visiting a number
of small meetings, and finding very little that was
encouraging. At Edenderry I met with Jane Watson
who had been in America in the service of the ministry; but was at this time set aside from the station
in which she had stood. From Edenderry I went on
visiting the meetings as far as Cork. In most places,
the society appeared to be on the decline. I then proceeded by the way of Youghal, Ross, and Roserea, to
Clonmell. Here, I met with several valuable members, and Friends in this place seemed to have some
weight and influence. At Clonmell I found Mary
Dudley, Sarah Grubb (formerly Lynes) and her husband John Grubb, a widow Pern, and a number of
others.
After spending near a week in Clonmell, and the
neighborhood, I proceeded to Waterford, and went
thence to Carlow. From  Carlow 1 went to Ballitore;
and found but little to encourage me, among the few




60                 JOURNAL OF
Friends that met with Abraham Shackleton, who went
among the dissenters.
Abraham Shackleton insisted on my going to see his
family. Soon after I sat down in his house, he handed
me Milton's Paradise Lost, and opened it at a picture of
a serpent with an apple in its mouth, tempting a woman;-and asked me what I thought of that.  I answered that I did not consider myself a judge of the picture: I could not say whether it was well executed, or
not. He remarked, that was not the object he had in
view by handing me the book.  What did I think of
a serpent's tempting a woman with an apple? I told
him the idea appeared to me to be an awkward one.
I did not think there was a woman in a thousand, that
would feel any temptation to take an apple out of the
mouth of a snake. Abraham then said, his object was
to know my opinion as to the existence of an evil
principle that envied the human race, and was constantly endeavoring to draw us out of the way in which
we should go.  To this inquiry I remarked, that I
supposed he was so much of a philosopher as to admit
that there was no effect without a cause.  Of course,
as there was evil in the world, it appeared to me not
very material whether we understood whence it arose,
or not;-or whether it proceeded from one or from
many causes: our great business was, to get the better
of it; and if we succeeded, it was all that need concern us on the subject. So he admitted the conclusion
and dropped the matter.
After spending a short time at Ballitore, I returned
to Dublin, and attended the Yearly Meeting there.
Soon after this I found my mind turned back again to
Liverpool. Accordingly, I parted with Friends there,




JESSE  KERSEY.                61
and went on board a packet for Holy Head.  Our
passage was a very trying one, with the wind ahead
nearly all the way; and we were about forty-eight
hours in crossing, when in common it takes but ten or
twelve.
When I arrived at Liverpool, I found new occasions
of exercise. Friends had become divided into parties,
and thus involved themselves in difficulties.  The
opportunities I had with Friends at Liverpool, went to
convince me that I had been rightly directed in returning thither. But the cases I had to meet were
trying; more especially as I had to act very much on
my own judgment and feelings.  In concluding the
service there, it was cause of gratitude to part with
Friends under the precious evidence of mutual love
and regard.
After this, there seemed an opening to make a visit to
London, that great city of pride and self-importance.
I attended the Yearly Meeting of Friends held there;
and it was deeply affecting to my mind, as I sat in
those meetings, to observe men rising up and taking
an active part in the concerns of Society, who appeared
to act and speak exclusively from the mere powers of
their own natural capacities. Hence, when a subject
was under consideration, their method of coming to a
conclusion seemed to me to be principally by argument.
I inquired of the Meeting, whether, in the judgment
of Friends, it was most in agreement with our religious
profession, to decide upon cases that came before
them, by argument,-or by simply attending to the
sense of Truth in the minds of Friends, and accepting
the generally prevailing sense for the conclusion. The
Meeting took up the subject; and after considerable
6




62                 JOURNAL OF
discussion came to the conclusion, that it would be
better in all cases to be guided by the general sense
of the Meeting.
After attending the Yearly Meeting, my way opened
to have an appointed meeting in each of Friends'
meeting houses in London; which was accordingly
done, beginning at the Peel meeting, and ending at
Radcliff. These opportunities were solemn and precious meetings; and at the close, I was thankful to
feel my mind discharged from further service in this
great city.
In my reflections while in London, I could not but
believe, that if the pure principle of Divine wisdom
had been followed, it would never have crowded so
many human beings together, as are in that place.
Those who have been brought up in the country, and
are acquainted with the business of a country life,
would do well seriously and deliberately to consider
their motives for going into cities, before they determine to remove there.
Seeing my way open to proceed to Bristol, I went
and had an interesting meeting there. After which it
appeared right for me again to go to Ireland. I accordingly went, and visited the meetings of Friends generally in the north, and thence proceeded southward to
Dublin. It was sorrowful to find that Friends were
few in number in that nation; and there was but a
gloomy prospect in relation to the advancement of our
Christian testimonies in those parts.
While I was in the north, I met with several who
had been active members in the Society, that were
now turned away from  Friends, and were evidently
dwindling into mere blanks. Of this I was fully con



JESSE KERSEY.                 63
vinced by the various visionary opinions and notions
which some of them professed to entertain.
It was also affecting to meet with so many poor, distressed fellow creatures as abounded in that country. I
found, when I mentioned the condition of the poor,
that those who were faring sumptuously every day,
could remark very coolly, that if the poor had salt and
potatoes, they would do very well.
My stay in Ireland was not long.  Soon after I
reached Dublin, I felt at liberty to part with Friends
of that country, and took my passage for Holy Head.
There were about forty passengers on board, and we
had an awful time in crossing the Irish channel. As
we seemed likely, by contrary winds, to be driven
among the rocks on the British shore, there was great
alarm among the passengers: and a number of them
began to make confession of their many sins.  The
captain, however, with much difficulty turned his vessel to sea; and, though it was very rough, yet we
seemed out of danger of being thrown on the rocks.
Next morning we came safe to shore.
Finding that my prospects in England were not
likely to be enlarged. I believed the time for embarking for my native land was nearly arrived; and it was
a great satisfaction to be permitted to look towards returning to my family.
In passing through the different towns in England,
my mind was frequently brought under great discouragement, in relation to the promotion of the cause
of Truth, and the advancement of our christian testimonies,-so many and various are the customs that
stand in the way. I saw that there were many large
manufactories which are owned by the wealthy; while




64                 JOURNAL OF
the poor are altogether dependent, and are closely con
fined to labor, and that for a very small compensation.
In common, they are paid their week's wages on
seventh day evening. After getting their money, they
have to go to market; and many of them  are out at
market until a late hour.
In the beginning of the 7th month, 1805, I took
passage in the ship Hercules, Captain Bradford. We
crossed the ocean in forty-two days; and our passage
was attended with but few unpleasant circumstances.
The captain was a practical seaman, and prudent in
the command and management of all that required his
attention. I found my dear wife and family all well,
which, with their and my preservation, inspired me
with gratitude to the author of all our sure mercies.
The circumstances of this journey were such as gave
me a liberal opportunity of understanding the state of
the Society of Friends in England and Ireland. It was
clear to me, that Friends in both nations had lost
ground in many respects. I could see that their meetings, particularly those that were held on working, or
business days, were small,-more especially on the
men's side of the house. This was doubtless the consequence of a worldly spirit gaining place with many
of them.  Among the excuses for this neglect, some
of them would remark that they would love to attend
their meetings, but their temporal situation was such
that it required a very careful attention, in order to get
along with satisfaction;-alleging that they had many
expenses to support and that these must be met and
rightly managed, or their condition would become uncomfortable to themselves and their families.
But the difficulty seemed to me to be more the effect




JESSE KERSEY.                65
of expensive habits of living, than from any other
cause. Another source of weakness, and what appeared likely more and more to rob Friends of their
strength, was their becoming fond of the flattery of the
world.  I perceived they were taking part in Bible
societies, and other apparently plausible institutions
that were sanctioned by the clergy in that country.
Thus Friends seemed to think that by letting go some
of the peculiarities of the society, they and other professors might come together more than had formerly
been the case. But Friends in England appeared to
forget that they had been called upon from their first
rise to stand separate from all others-and one ground
of this may be seen in the fact that Friends do stand
alone in the acknowledgment of a Divine gift of Light
and Truth, given to every man to profit withal; that
is, they believe in the immediate revelation of the Divine will to man.
On the 18th of the 2d month, 1808, I left home
with a prospect of having meetings in Philadelphia;
my concern being chiefly to those who were not professors with us. In my ride to the city I was in some
degree incommoded by the falling of abundance of
rain.  My mind was not much unlike the day,-attended with alternate storms and clouds.  The idea
of having to appoint a number of meetings in the
city among people of very different descriptions, I
have no doubt gave rise to this tumultuous and unpleasant state. In the evening a greater share of calmness was attained, and the sweetening spring of resignation, was like the clear sunshine of a summer
evening, when the horizon is fair and serene.
19th. —With the opening of the morning, a little
6*




66                JOURNAL OF
spiritual light seemed to break forth, in which I saw
the city and its inhabitants in districts; and the first
step necessary to be taken in the concern before me.
I proceeded accordingly, and called a few Friends together at the house of our valued elder, James Pemberton.  To them was opened the engagement I felt,
and the difficulties that appeared in my way. Like
brethren, they entered into the concern, and were
willing to aid in its prosecution. I proposed, that my
first meeting be at Pine Street meeting house; and, if
way should open, to renew the appointments at that
house until the inhabitants at the south end of the city
should all have had opportunity to be present. The
prospect was united with, and provision was made to
carry it into effect. We then parted, and I retired to
my quarters and to my prayers, endeavoring to resign
myself and the cause to my Divine Helper.
20th.-When I awoke this morning, my thoughts
were turned to the days when the gospel was vocally
preached by Jesus Christ to  a  dark  and  superstitious world. I opened the book and read the sacred
record of his blessed doctrines;-and I said to myself,
surely, with all the multitude of sentiments which have
been marked upon the thousands of volumes that have
been written,-a man may be wearied; —but with the
superior and sacred doctrines which this volume contains, none need be weary, or fail to be edified! I was
particularly interested in reading the incomparable
sermon delivered upon the mountain, and most of all
my attention was drawn to that part, " Consider the
lilies: they toil not, neither do they spin: and yet I
say unto you that even Solomon in all his glory, was
not arrayed like one of these."




JESSE KERSEY.                 67
My attention was next arrested by reading a passage in Buffon's Natural History. The subject was
the fluidity of matter, and its change under the different
degrees of heat and cold. Soon, however, my thoughts
passed the boundary of natural elements, and entered
into a comparison of these with spiritual realities. By
heat it appears that matter is rendered fluid, and is
consequently less subject to the laws of attraction. By
cold, it is made dense, and brought back again to the
earth.  So, by the warming influence of the love of
God, the soul is expanded, and drawn out of the government of earthly attraction.  By the chilling influence of the world's friendship, it is contracted and
brought back to the earth.
I then went to meeting, and was engaged in speaking to a crowded assembly, on the subject of our Lord's
address to the Jews: "If the Truth make you free,
then are ye free indeed." It was a blessed opportunity,
and was attended with the love of the gospel.
22d.-Now  opens a new  morning, and with it
another day to be well or ill spent. The light upon
the candlestick, and the division of light from darkness,
-were the subjects that drew forth my mind in a
stream of gospel affection among my friends at the
North meeting: and the savor of the kingdom gave
boldness to approach the throne of God in prayer, that
his blessing might be upon the members of his militant
church, and that they might, as the candlestick, hold
up the Light they had received,-maintaining, with
all meekness, the testimonies which connect with the
gospel.
In the afternoon. The call of Jesus Christ to Simon
whose surname was Peter, and Andrew his brother,




68                  JOURNAL OF
who were casting their nets into the sea,-to come and
follow him,-with the assurance that he would make
them fishers of men,-was the subject spoken upon,
in Market Street meeting house.  It was a good meeting.  In the evening meeting, I was silent.
23d.-In the meeting held this evening, I was
favored with doctrine to deliver to a large assembly.
It was a serious time,-and many minds were tendered.  Next day had a precious opportunity at the
North house, in which my concern for the dear children in our Society was feelingly expressed. I wasled
to call the attention of these to the necessity and duty
of obedience to parents, and to the importance of keeping their tender consciences clear of guilt.  I referred
to the bad language frequently heard along the streets
of Philadelphia, and mentioned my hope that they
would not fall into that evil practice.
25th. -I was drawn into a similar concern for the
children, at Pine Street meeting; which was opened,
and appeared to have a happy effect.  In the evening,
I was present at a large public meeting in the North
house. It was an interesting and solemn time.
Next day I attended the middle meeting; where my
mind was again engaged in the cause of universal
righteousness.  A part of my concern in public testimony was for the children of Friends.  Great tenderness accompanied my own mind, and it spread through
the assembly.
In the evening, I was again engaged with a numerous auditory at the North house. The first part of my
communication was doctrinal, and consisted principally
in defending the belief, that the Divine Light was
universal;-and that man was left free, having full




JESSE KERSEY.               69
power given him to obey, or disobey;-that sin was
connected with disobedience, and could not otherwise
have an existence; —that righteousness proceeded from
the opposite course, and could only be manifested by
our obedience to the revealed will of God. Having
proved the absolute correspondence of this doctrine
with the Holy Scriptures, and the clear consistency of
it with an enlightened understanding,-way opened to
take notice of some of the evil habits too common in
this city; particularly such as were the means of separating men from their families, and leaving disconsolate
women to lament their own, and the unhappy condition
of their children. The interesting importance of my
concern had a solemnizing effect, and a precious silence
covered the meeting when I took my seat.
Next day, I attended the monthly meeting of Friends
at the Middle district; and the day following had
another public meeting in the new meeting house on
Mulberry Street. A large number came together, and
it was an opportunity in which, although I had much
labor, there was but little relief.
3d mo. lst.-Had a meeting in Southwark,-a precious opportunity, in which the gospel spring was
opened, and many of the assembly, I believe, were
glad they were there. I also attended the evening
meeting in the new house, and was drawn forth in the
flowings of tender concern among them. My testimony
was plain, and I trust authorized by a measure of the
baptizing power of Truth. A precious silence was
spread over the meeting.
On the 3d, I was again at the North meeting, which
was satisfactory In the evening I had a serious opportunity with the inhabitants of Kensington. Next morn



70                JOURNAL OF
ing I attended Pine Street meeting, and had a meeting
there in the evening. In the last, I had much labor in
the gospel, and it ended comfortably; leaving a hope
that the exercise would not be lost among the people.
5th.-I again attended the meeting at Friends new
meeting house on Mulberry Street; where I took a review
of my religious engagements in the city, and it excited
gratitude to my all-sufficient Helper. As the evening
meeting approached, many discouragements arose in
my mind, and I was nearly landed in a state of disqualification for the occasion. Under such impressions
I went; and a numerous assembly was collected in
the Market Street meeting house. It was not long after
I had taken my seat, before every cloud vanished, and
way opened to engage their attention on the necessity
of yielding obedience to the Divine Word, or Light
of Christ within. It was a serious time, and ended
with much satisfaction.
Next day, I had a large meeting at the new house,
where the way opened to treat ofthe true knowledge
of God. The people were very attentive, and it ended
with solemnity.
I now felt at liberty to return home; and accordingly
set out and arrived there the next day.
4th mo. 4th.-I spent this day in attending to the
improvement of my yard and garden. While thus
employed, I was frequently occupied with thoughts on
the importance of improving the mind; and it appeared
to me that the more I am redeemed from all that pertains to the creature,-the better I shall understand the
mind and will of the Creator concerning me. I was
also persuaded that the soul is capable of attaining such
an intimate knowledge of the Divinity, as to feel his




JESS, KERSEY.                 71
presence and power; and in that power to withstand
every appearance of evil  When such a Divine union
is gained, all things stand in the Light, as in the glare
of eternal day;-the past, the present, and the future,
are all equal and similar. In this state, time seems
scarcely to have an existence.  Nor is the faculty of
reason so much the source of enjoyment, as that of
spiritual sensation: though even reason (or the rational
faculty) is rendered more clear, because the effusion
of spiritual sensation commands a silence of all the
passions, and thereby furnishes to this faculty a complete equanimity. In this exalted state, no bias prevails; but true and positive evidence is comprehended,
and the conclusions founded thereon cannot fail to be
correct.
Gth.-Some attention has been paid to (lay to my
books and accounts.  It has served to convince me
that the better plan would be to adopt the practice of
settling my accounts, at least once in the year. I have
observed, that in most of the disputes about property
which have come within my knowledge, the accounts
have been of long standing.
7th.-At our monthly meeting. In the forepart, my
attention was drawn to the state of the meeting, and
whilst I was musing, the fire burned.  Hence arose an
impression, under which I was engaged to speak; and
the  subjects presented  with satisfactory clearness.
During our attention to the business, I could not but
marvel at what appeared to me to be the weakness of
wise men, and the imperfections of society.
10th mo. 4th.-I left home with a prospect of attending Baltimore Yearly Meeting, and also of paying
a visit to a few towns southward of that place. Loc!dged




72                 JOURNAL OF
the first night at Jacob Lindley's, where the time was
spent with satisfaction. Next day, went on till night
overtook us, and we put up at a tavern kept by a
widow Smith. While here, I could not but take notice
of the effect of education. The widow regretted the
bad habits of their neighborhood, and remarked that
all the duties of the men seemed there to be neglected;
and that hence they were deprived of many of the comforts of life common in Pennsylvania. And this difference was charged upon slavery.
On the 6th we arrived in Baltimore, and put up at
Elisha Tyson's.  On the 8th the Yearly Meeting of
ministers and elders began. In the afternoon I was
present at the meeting for sufferings; and was glad to
find that the attention of Friends had been drawn to
the situation of their members in the western country;
and that they were awakened to the difficulties and
hardships of opening and settling a wilderness country.
9th.-I attended in the morning the meeting at the
west end of the city. It was large, and I felt engaged
to call the attention of the people to our Christian testimony against wars and fightings. At the conclusion,
I was satisfied; being persuaded that the assembly
were ripe to receive and to reflect upon the important
subject.
The business of the Yearly Meeting was transacted
in harmony and to satisfaction. Among other things,
the subject of the use of spirituous liquors received
particular consideration.
On the 19th day of the 5th month, 1814, in conformity with a prospect which had for some time engaged
my mind to pay a visit to the inhabitants of the
Southern states, I this morning parted with my family.




JESSE KERSEY.                 73
It was more than a common trial to submit to this
separation, as the weight of the engagement before me
was particularly serious. In this journey I had Nathan
Sharpless for a companion.
21st.-I was at the meeting of ministers and elders
belonging to Warrington Quarterly Meeting.  It was
some consolation to me to find that I continued capable
of feeling; but there was occasion to regret the defective state of the members of this meeting.  On second
day the 23d I attended the Quarterly Meeting, the business of which was conducted with a comfortable degree of unity. On the evening of the day, I had an
interesting meeting with the black people; but it was
injured  by the unauthorized  communication of a
stranger.
The next evening I had a meeting with the people
of York,which was a comfortable one, and tended to
increase my attachment to them, and we parted in much
good will.
26th.-I reached Baltimore, and attended the meeting at the east end of the city.  Also had a meeting
appointed for the inhabitants generally, which closed
under a feeling of great solemnity.
28th.-On looking round and reflecting  on my
situation, I find but little relish for social conversation,
and feel myself in a weak state. My faith in the allsufficiency of the Principle is not in any degree shaken;
but I have less confidence in myself than ever I knew
before. It seems singular that I have no dependence
on my own talents.  On former occasions I have had
a share of assurance that I might as a man meet men
in general, without being under any apprehension of
weakness appearing. But the case is now changed.
7




74                 JOURNAL OF
Infinite wisdom only comprehends the cause; but pa-.tience must have its perfect work.
29th.-This morning the meeting at the west end
of Baltimore was in some degree comfortable. But
much remains to be done before the Light of Truth
will be preferred in all things, to the power of custom
and the dominion of error.
Next day, rode to John C. Thomas's where an opportunity was had to observe the consequences of a
change from holding slaves, to that of employing them
as free men. By this change some attention to business by the family, was introduced; but years, no
doubt, will roll away, before the habits consequent on
slavery will be removed. Thence we went on to
Washington.
On the 1st of the 6th month, I called on the President, and gave him some account of the prospect I
had in view. He heard me attentively, and appeared
to enter into the subject with some interest.  He remarked that he had thought of the plan of removing
the slaves to Africa as contemplated by Paul Cuffee;
but many objections had occurred to him against it.
He had also thought of their being colonized: but in
this, difficulties also presented.  In fact, difficulties
would present in every plan that could be taken up.
He said the only probable method that he could see, to
remedy the evil,-would be for the different States of
the Union to be willing to receive them; and thus they
would be spread among the industrious and practical
farmers, and their habits, education and condition
would be improved. I felt a satisfaction to find that
the subject had engaged his attention, and parted with
him in an agreeable manner.




JESSE KERSEY.                75
After attending Friends' meeting at Washington, I
spent some time in the company of Doctor Thornton.
He took considerable interest in our views, and presented me with a pamphlet on the subject of emancipation, which I read with satisfaction, because I found
that this singularly persevering man had really felt the
importance of the subject.
Next day we attended meeting at Alexandria to
satisfaction. The necessity of faith in the Spirit of
God, was the doctrine communicated. In the evening
of the day following I had a meeting with the inhabitants generally.
In relation to the object of my concern, although
difficulties seem to present on all hands, yet when I
consider that every good work has had a beginning,and that the blind were to be led in a way that they
knew not, and in paths that they had not known,-I
am led to hope that He who has all power in his hand,
will provide a way, and work a deliverance for his
afflicted creation, by means in his own all-powerful
hands.
This evening I had some conversation with a young
man who has travelled in several counties in Virginia.
He stated, that so far as he could discover, there was
a general preference to part with their slaves, provided
it could be done to their advantage, and without too
much loss on the part of those who hold them.
On first day, the 5th, I attended meetings at Alexandria, both fore and afternoon; both valuable opportunities. Next day, rode to Occoquan about fourteen
miles, and put up with Nathaniel Ellicott. The weather
came on wet and not fit for travelling,-a circumstance
which taken in connection with the weight of impres



76                 JOURNAL OF
sion that I felt, tended to furnish further evidence of the
necessity of patience. How many are the occasions
which present for the exercise of this virtue. But in
no instance of my life, have I found it more requisite
than at present.
On the 8th, I was at a meeting in the court-house
at Dumfries.  The assembly were remarkably silent,
and attentive to the communication offered; and it was
an opportunity in which I hope some profitable impressions were made.  Next morning we left Dumfries
and rode to Joseph Howard's, near Fredericksburg, and
thence to Colonel Hugh Mercer's. After spending a
little time with this man I felt most easy to inform him
of my motives for travelling in Virginia. He heard
me attentively, and appeared much interested.  He
particularly wished to know whether I had any plan in
view for the general emancipation of the slaves. To
this I answered,-that the subject was of great importance;-and that I wished more fully to comprehend all the difficulties that connected with it; —and
that this I saw would require time:.But that I could
see so far as to be satisfied it was a subject of national
concern, and would need the concentrated wisdom of
the intelligent, to provide a safe and proper remedy. I
hoped in the course of my journey to become possessed
of a part of that wisdom by mingling with those who
had reflected upon the subject.
The day following, I had a meeting with the inhabitants of Fredericksburg. It was not so large as I expected, nor did I find so much openness among the
people, as in some other places. After parting with
the assembly, it was some consolation to feel my mind
calm and resigned. But I could not help thinking of




JESSE KERSEY.                77
the gloom that seemed to me to hang over this place;
and which I believed was owing to the mass of iniquity
among the people. Yet it is but just to say that they
conducted steadily during the meeting, and I saw no
external marks of disorder.
11th.-We left Fredericksburg, and rode to the
neighborhood of Cedar Creek.  On the way, we saw
instances of black children without clothing; and
passed over a country that appeared to be but thinly
inhabited;-the soil poor, and the cultivation defective.
The roads were much neglected, and the horses appeared much worn down. Next day, attended Cedar
Creek meeting, and had a satisfactory opportunity. It
was particularly so to find harmony among the members. We remained at Micajah Crew's until the 14th,
when we went to Richmond, where I had an interview
with George Hay. After opening my motives for wishing to see him, I discovered that he appeared under
some embarrassment. But I informed him that I had
no plan to propose,-that I particularly desired to learn
whether, in the judgment of intelligent men of the
South, the case was hopeless, and without remedy;that if I found it so, I should conclude it was vain to
levote further time to the subject.  He preferred that
I should obtain further and more general information;
and I observed to him, that my motives for the present visit were not so much from a concern for the
slaves, as for those who held them in possession;that I felt for their situation, and the draw-back from
comfort, to which they must be subject in consequence
of their situation.  He at length admitted that the
slaves were a draw-back to their happiness, and we
soon closed the conversation.
7"




78                JOURNAL OF
After this opportunity, I went to Friends' meeting,
where I was comforted by a renewal of confidence in
the simplicity and perfection of gospel ministry. Its
perfections were contrasted with the mere mechanical
movements of those who wait not for the Spirit. The
meeting was solid and satisfactory.
In the afternoon, I had an interview with John Hopkins. He came out in an open, full confession, that to
his certain knowledge, slavery was known and felt as
an oppressive and grievous evil,-and that it was a
circumstance which every sensible man in Virginia
must and did regret. But they had been landed in it
by their ancestors, and what way to obtain a safe and
proper remedy, was the great question. Various views
were taken relative to the mode of remedy: and it was
evident that the further we pursued the subject, the
more this man became impressed with desire that it
might be pursued. He expressed a hope that I would
extend my inquiries, and volunteered his offer to introduce me to a number of his acquaintances. After he
had adverted to colonizing the slaves, as one expedient, and observed upon the difficulties which he
supposed would follow an attempt of that kind,-he
then stated a view that if the general government would
take up the subject and provide funds to meet it, and
let the slaves be spread over the United States-that
had struck him as a plan which had the fewest exceptions, and no other method of remedy had presented to
him with equal clearness.
My next interview was with G. K. Taylor, who was
very free and open in conversation. He gave it as his
opinion that if any plan could be devised that would
promise a freedom from the cumber of slavery, he had




JESSE KERSEY.                79
no doubt (provided the same should be safe in its
operation) it would be joyfully embraced. But that
the subject was viewed as being hopeless; and therefore every expedient resorted to, was merely an effbrt
to put the evil further off. He further remarked that
if the northern citizens could be induced to view the
concern as a national one, it might facilitate the perfection of a well-concerted plan. He could see no
remedy short of the joint operation of the Union; and
therefore believed that the National government would
be the proper place for the subject to centre. The only
remedy that he could expect would prove effectual,
would go to spread the black population generally over
the continent.
My next conference was with a judge who called
upon me. He seemed much to wish that some way
might open to remedy the evil; and remarked that
those who were engaged on the subject should not be
too anxious, but be willing to pursue it with patience
and perseverance.
18th.-Our inquiries, so far as relates to Richmond,
seem now to be brought to a close. Taking the result into view, it appears that one sentiment would be
entertained upon the subject, if any plan were set on
foot which promised a safe release from slavery;-and
it is believed that such release can only be safely obtained by a union of efforts throughout the States; and
therefore that it will be necessary for the subject to
obtain the interference of the general government.
The objections made to a partial emancipation, are
founded upon the improper conduct of those that are
set free. It is stated that they associate with the slaves,
and through them have an opportunity to steal the pro



80                JOURNAL OF
perty of slave holders: and hence they become idle
and vicious. These statements present some views
which may throw light upon the subject, and necessarily lead to a consideration of the causes of this
general depravity.
19th.-In the forenoon, I was engaged among a
numerous assembly of the inhabitants of Richmond,
wherein it was cause of gratitude to believe that the
Divine blessing was granted in solemnizing and profitably influencing the minds of many.
When I reflect upon the many discouraging thoughts
that crowded upon me at the time of leaving home,the fears that were entertained by my friends,-and
the importance of the concern,-I feel an assurance
that the Shepherd of Israel has mercifully opened the
way in the minds of the people, to meet my concern;
and a hope is entertained that, by patient perseverance,
the foundation may be laid for a blessed termination to
the evils of slavery.
20th.-I parted with Thomas Maule and wife, and
proceeded on the way homeward to Micajah Crew's.
It seems necessary to pursue every opening that may
tend to promote the object of emancipation; confidently believing that way will be made safely to remove one of the greatest evils that eVer the spirit of
delusion has succeeded in imposing upon mankind.
22d.-Was present at Cedar Creek meeting. It
was attended by a number who do not profess with us,
and was a very interesting opportunity. Next day I
attended Caroline meeting. Thence to Fredericksburg
where I had an interview with Hugh Mercer. He
appeared anxious to know the result of our visit to
Richmond; and I could observe that it gave him




JESSE KERSEY.                81
satisfaction to be informed that we had been attended
to with kindness, and that much interest was felt in
the concern.
26th.-I attended a meeting appointed at Dumfries.
It was large, and I was favored to spread before them
the necessity of submission to the Divine Principle, in
order to be happy. Much solemnity prevailed during
the meeting, and at the conclusion there was a precious
calm.
Thence we proceeded to Alexandria, where a meeting was had with the colored people; in which I was
led, in much simplicity of doctrine, to address the
assembly.  They were very attentive, and sat in great
quietude. I parted with them in much affection, and
felt the same toward the citizens of Alexandria of respectable standing, who gave us their company on
this interesting occasion.
The next day we went on our journey toward home,
where we arrived on the 2d of the 7th month, 1814,
and I found my family in a comfortable state.
After my return, I was at Westown boarding school,
Darby and Philadelphia, and attended meetings as
they came in course. I also attended the funeral of
Mary Bonsal.  The esteem in which she was held
among her friends, was very manifest by the numerous
and solemn procession that was present on the occasion.
7th. mo. 26th.-I was at the monthly meeting for
the northern district, Philadelphia: The business of
which, I thought, was conducted with more formality
than was requisite.  In the afternoon, I met a selected
company of Friends, to whom  I communicated the
result of my late journey, as it related to the great




82                 JOURNAL OF
subject of slavery.  I did not think that they felt it in
either its force or importance, so fully as will one day
be necessary. Next day I spent some time with George
Logan with considerable satisfaction. The subject of
slavery was entered upon, and I was pleased to find
that it had engaged his serious attention. He professed
a willingness to aid me in any way that I thought he
might be useful.
The two following days, I devoted some time to the
examination of a manuscript which I had submitted to
the Meeting.for sufferings.
30th.-I was present with the Quarterly meeting of
ministers and elders in Philadelphia. In this opportunity I felt much for the preservation of love and unity
among Friends; and took notice, that in the same
proportion this was maintained, they would  be a
blessing to each other, and brighten in the exercise of
their several gifts.
Next day I was at Mulberry Street meeting, and
felt some satisfaction in a silent attention to the state
of my own mind,-the leadings of the principle,-and
the solemnity of the meeting; but had little to communicate to the assembly.
8th. mo. 1st.-I was deeply impressed with considerations on the state of society, and the necessity
there was for a more perfect separation from the love
of the world.
Having remained on the farm near Downingtown
about twenty years, I found it was not possible for me
to make the property my own, as originally contemplated,-but that I was getting more and more in debt
every year.  I therefore thought it would be best to
sell it while land was bringing a fair price. But on




JESSE KERSEY.                83
consulting my friends of the neighborhood, they were
not willing I should leave the parts. I therefore
omitted selling, and the price of land soon after commenced falling; so that when I was obliged to sell, I
could obtain only about half the sum I had been offered
for it seven years before.  So great a fall in the price
of property left me in debt, after parting with nearly all
the substance I possessed. Had I sold the farm for
the sum offered me, at the time I believed it right to
sell, I should have been able to pay all my debts,
and have a competency left for my support and that
of my family.
From  the time of my commencing in the world,
there has been no object of a temporal character more
desirable to me, than that of having it in my power to
render to every man his due. Hence, I toiled with
industry equal to my strength. I endeavored to avoid
expenses; but when I had a family to provide for, this
was impossible.  Sickness subjected me to doctor's
bills, and children were to be clothed, fed, and educated. After I went on the farm, my crops often
failed, and I was never able to make any clear money
by that business. Under these and other discouraging
circumstances, my health gave way; and at length
under the pressure of various kinds of trial, my constitution seemed to fail, and I was overtaken with the
typhus fever. This disease appeared to prostrate my
physical strength, and desolate the remaining powers
of the nervous system. In order to raise me above
the fever, recourse was had to powerful stimulants.
Hence, when I felt the returns of weakness, stimulants
were the only remedy within my reach; I could get
hold of no other thing that would relieve me. The




84                 JOURNAL OF
paroxysms of nervous disease that frequently occurred,
would deprive me of the exercise of my rational understanding, and the remedy unavoidably taken was
sometimes, by those who knew not the case, declared
to be the disease. Hence, my moral character was
called in question. Reports were spread abroad that 1
was become the victim of intemperance.  A consequence of which was, that when I came to Philadelphia to attend the Yearly Meeting in the year 1823, a
number of Friends at the close of the Meeting for
sufferings on sixth day, desired me to stop with them.
I did so; and they informed that reports very unfavorable to my character, were in circulation;-and therefore in their opinion I had better not attend the Yearly
Meeting, but for the present return to my family.
On this afflicting occasion, the energies of my mind
became prostrated, and my strength so gone from me
that I returned home under deep discouragement, reflecting on my situation, and thinking I had none to
look to, or to lean upon. A horror of great darkness
fell upon me, and it seemed as if the lion of tle forest
was let loose to roar against me, and even to destroy
me utterly. For a time my mind was almost distracted; and I frequently thought of putting off all
dependence upon the Society of Friends, and of standing separate and alone. But when I thought of leaving
the Society, this objection was always present with
me: that as certainly as the children of Israel were to
dwell alone, and not to mix with the surrounding
nations,-so was the Society of Friends; for they were
called out from among the various classes of men, and
they were to stand separate, in order that the force of
their example might have a proper effect upon the sur



JESSE KERSEY.                 85
rounding inhabitants. I could not therefore leave the
Society; although I could feel little or no support to
the mind, either inward or outward. Sometimes there
would be a short interval of light and hope, but soon I
would again feel lost, and left to myself.
Thus for several years, I endured a state of much
suffering and various deep trials, among which was the
removal of several of my children by death. I was
also under the necessity of selling the farm as before
noted, and thus was turned out upon the world poor,
and pennyless.  But the most trying of all was, that
my character among Friends had become so far blasted, that it was thought proper by some to deny me the
standing of a minister in the Society. I was accordingly removed from a seat in the meeting of ministers
and elders. Under those circumstances, my poor soul
was so far cast down, that all prospect of recovery was
frequently lost:  and that which gave the greatest
power and force to those feelings was a consciousness
that I had not kept my place, but had frequently given
way to an excessive use of stimulants, in order to conquer or soothe the horror of my situation. But among
all the remedies for distress, there is none more dreadful than that of intemperance. It not only fails to
relieve, but it adds an incalculable amount to the affliction. No one can conceive the horror and anguish
that I felt and passed through. It was a state of suffering that baffles all description; and when once a
poor creature is landed in it, every step taken on that
ground is making his way out more difficult.
I cannot look back to the period when my standing
was called in question, without feeling the most poignant remorse, that I should have been in any degree
8




86                 JOURINAL OF
the cause of reproach to the ever blessed Principle of
Truth, of which I have made profession. But from
having been brought down by an attack of typhus
fever, as before mentioned, to a very low and weak
state, in which for several days I had no prospect of
recovery, my physician gave me both laudanum and
brandy; and recommended the frequent use of the
latter in my case, as indispensable to my recovery. It
was during this time of weakness, and under the pressure of my difficulties and trials, that I fell into the
habit of drinking brandy, and thought my condition
required it. Yet I never indulged in a course of excess, because of a disposition to rebel against my good
and merciful Creator; but it was occasioned by reason
of an overwhelming weight of weakness, and incapacity
to stand my ground.
During this time of close trial, it was vain to look
for any human aid; and what added to the mass of
mournful feelings and views, was the disordered state
of the Society of Friends. Many of the members with
whom I had formerly associated, had in my opinion
departed from the principles of Friends, and taken up
a determination to rule the body of the Society in their
own way-even though it should prostrate the character and standing of faithful Friends who could not
unite with their measures. Consequently, as I was
already proscribed, I sought for no strength or comfort
among this class,-and stood for a time alone. Being
thus weakened, broken down and discouraged, and no
associates in the Society to mingle with, I do not marvel at (though I do not approve) of some of the weaknesses into which I unhappily fell. But, adored forever
be the great Shepherd and Bishop of souls; —his arm




JESSE KERSEY.                87
is not shortened that it can not save, nor his ear grown
heavy that it cannot hear. By the blessed interference
of his adorable goodness, wisdom, and power, deliverance was miraculously furnished, and a way made for
me to rise again into the glorious liberty of the ever
blessed Truth. This I acknowledge with gratitude to
have been nothing short of a Divine work. And having
witnessed that my God is indeed a God of mercy and
long-suffering kindness, I am humbly bound to speak
well of his excellent name, and to magnify the arm of
his power. Oh! how wonderful is his loving-kindness
to the children of men! When, by his Spirit my mind
is opened to take a view of his marvellous kindness,
long-suffering, and forbearance with transgressing
mortals,-no language is sufficient to do the great
subject justice.  Sometimes the query arises, How is
it, that he permits transgressing mortals to go on year
after year, in a state of rebellion against the clear impressions of his Spirit, and lengthens- out the opportunity for such to return to him, and enjoy his favor?
Thus he even extends his call to the eleventh hour of
the day; evidently not willing that any should perish
in their sins, but that all should return, repent, and
live.
In my reflections upon some of the most trying and
discouraging circumstances of my life, I have been
convinced that a principal cause was occasioned by
my accepting of a proposal made by a liberal and
wealthy friend of Philadelphia.  In the preceding part
of my journal, I have adverted to my being accommodated with a farm in the neighborhood of Downingtown in the year 1797. I had reason to believe that
this offer was made me from the motives of kindness




88                JOURNAL OF
and good-will. But I have since believed that it would
have been better for me, if I had then declined to
accept it, and informed the friend, that although I
was poor in the world, yet I could not doubt that if I
kept faithful to my good Guide, there would be a way
made for me to get along.
I now see, that, being taken from a state of poverty
and placed in a condition having the appearance of
wealth, I was exposed to many expenses that seemed
almost unavoidably connected with my changed situation. In endeavoring to fulfill the various duties that
seemed to be required of me, much of my time was
occupied. I was held under appointments of society,
in some of which I might not have been placed, had
Friends supposed I had no time to spare; but considering my circumstances as now being easy in the
world, they were influenced thereby.
From my sad experience, I am convinced that it is
often dangerous or of great disadvantage, for a man to
be suddenly changed from a condition of poverty to
one of wealth, or even the appearance of it. Some may
think by placing a religious man who is poor, in easy
circumstances, that he will have the power to be more
useful, and can spend more of his time and property in
religious services. But, by removing him suddenly
from the station in which he has been placed by Divine
Providence, he may be induced by the change of his
circumstances, not so deeply to feel those baptisms
necessary to give his mind a full acquaintance with
himself, but in some measure secretly relying on the
influence of his wealth and standing in society, the
perfection of his spiritual qualifications may be much
injured.




JESSE KERSEY.               89
Now, although from a serious recurrence to my own
experience, I have been led to make these remarks,
yet I have no doubt there may be many cases wherein
it would be altogether right and proper for the wealthy
to help the poor. We are all but stewards of the good
things of this life, and there is a faithfulness in the
unrighteous mammon as well as in the true and
spiritual riches.  See this subject treated on in
Luke xvi.
In tracing over my own case, I have seriously believed that I should have escaped many a sorrowful
hour, and many a mournful reflection, had I found my
own way through life, and been left to struggle with
the affairs of this world under the circumstances in
which Providence had placed me. In the event of the
loss of my apparent property, I found my standing and
influence in society was greatly diminished-I was forsaken also by many who had professed to be my warm
friends. But none of these things would have done
me any real harm, if through all I had kept my place
in the Truth.
1825, 11th. mo. 15th.-This morning it seemed to
be my duty to go to Darby and attend Concord Quarterly Meeting to be held there. In great tenderness
of spirit I went to the meeting.-Being sensible of the
humbling presence of the Divine Being mercifully attending my poor tried mind, I implored the God of all
grace to continue to be with me, so that I might never
more be suffered to be left to myself; for I know that
in me, that is in my flesh, there dwells no good thing.
Oh! the power and the glory of that heavenly stream
of gospel love, that filled my heart, and engaged me
in a living testimony to his goodness: in and under
8*




90                JOURNAL OF
which, many of the assembly were reached and with
myself contrited before God. For the renewed visitation of Divine love, experienced in this meeting, my
soul awfully and reverently bowed before the eternal
Majesty, and I returned home with a thankful and devoted heart.
16th.-This morning, the consideration of attending
Caln Quarterly Meeting presented to my mind with
some weight. But having also some temporal engagements, I found it best to attend to them. To the truly
religious mind, there is a depth of feeling and solicitude, when there are creditors who are uneasy, and
wanting their money; and especially when the means
of satisfying them are lacking. This has been my
case, when I could see no way but to trust in the same
blessed Power and Principle which has hitherto provided for me.
17th.-I attended our monthly meeting. In it there
was a long communication; but under it there was
little felt that had a tendency to quicken my mind, or
to raise the Divine life into dominion. I began to fear
that the cause might be in myself. But on a close
search, I felt acquitted, and that my love to my heavenly Helper was steadfast.
After many trials and changes in my standing and
situation, I endeavored to obtain a place of comfortable
subsistence in Westchester. There I commenced conveyancing, and obtained the office of Postmaster. I
had for my assistant my youngest son William; but
he was taken away by death on the 7th of the 1st
month, 1829.-We had had three sons and eight
daughters; our two sons, Joseph and Jesse both died
in the year 1827; and after William was taken, all




JESSE KERSEY.               91
that remained of our children, were two daughters.
Thus, it has consisted with the wisdom of Divine Providence to remove by death, nine of my children. My
son William was an innocent and valuable young man,
and bid fair to be a support for us to lean upon in advanced life. But as he left the world in peace, and
seemed to have nothing that could bind him to our
earth, it was for me to be resigned.
Not many weeks after William's death, my dear
wife and bosom companion was taken unwell. During
the early part of the time she was wasting away, we
were left in a state of greater trial than we had before
known, being shifted about from place to place. At
length we removed to our son-in-law, Ezra Cope's,
where she was particularly under the care of her two
daughters, Hannah and Lydia; and continued there
until the day of her death, which occurred on the 9th
of the 9th month, 1829.
Being thus stripped of a beloved companion, of most
blessed mind and character, I have felt it right to give
some testimony concerning her exemplary and devoted
life. We entered into the solemn covenant of marriage
on the 26th of the 5th month, in the year 1790, and
were permitted to live together until the day of her
removal by death. Having very little to begin with,
our passage through the world was attended with many
trials. But under all the variety of circumstances we
met with, she was cheerful, and never known to murmur or complain of her situation. It was my lot frequently to leave home in the discharge of my religious
duty; but I never found her to stand in my way, nor
to conclude she could not get along without me. On
the other hand, she held it to be her duty to make all




92                  JOURNAL OF
the preparation for me in her power; and the sweet
and tender regard which she manifested both when
parting and meeting again, had a powerful tendency to
support me under those trials. Even when we had a
number of children she appeared to possess a mind
settled in a confidence that there always would be a
way for her to get along. When I was about to go to
England and Ireland, I felt it to be a-very serious trial,
and that if she had said one word against my going, I
should not have been able to prosecute the journey.
But on this occasion I could see no difference. She
had seriously weighed the concern and thought it was
right for me to go, and therefore was as cheerful as on
other occasions. During my absence in this journey,
she became the mother of another child. This circumstance she met with fortitude and resignation; and
thought she had no occasion to complain.
It was our lot to have eleven children; and for a
time they appeared to be as fine and healthy children
as any.  But at length one of them  died with the
dysentery.  On this occasion I had a further opportunity of witnessing her solid and passive state of mind.
She did not appear to be moved from her general state
of composure and quiet resignation. She afterwards
saw the death of eight others of her children-and in
all these cases, I did not find that she ever lost her
judgment, or was in any degree disqualified for paying to them  the proper and necessary attention.  I
remarked to her, that I was thankful to see that she
was so well supported amidst all those serious trials.
Her reply was, that she did not consider their deaths
as an accident,-but that the removal of her children
was all in wisdom, and ordered by Him  who did all




JESSE KERSEY.               93
things for the best; and that therefore it was her duty
to be resigned. And this was the cause why she was
prepared to part with those dear objects of affection,
without a murmur.
She was one of those excellent individuals who understood well the propriety bf minding her own business, and very seldom or never was found improperly
meddling with the concerns of others. She was a
woman who knew what it was to have the animal passions kept in great subjection to an enlightened judgment; and hLvin.g placed a just estimate on the
value of this world's riches, she appeared to have no
anxiety about the accumulation of wealth, either for
herself or her children. In conversation, she seldom
made use of many words; but her mind was cheerful
and her manners were innocent and engaging.
Although she might be considered a very domestic
character, yet she occasionally mingled with her neighbors and friends. It was however one of her greatest
earthly comforts that her principal enjoyments were in
her own family; and she believed her duties in this
life consisted mainly in taking the necessary care of
her household affairs, and the proper education of her
children. I have often admired at the uniform obedience of every one of them to all her commands and
wishes.  She would sometimes say, she thought the
principal duties of a mother were in her own family,
especially during the minority of her children, and that
she believed there was a snare in going much abroad
and leaving them under care of domestics.-When she
heard of mothers that would leave home for days together, and had an infant and little children that were
left to be taken care of by others, she would say, their




94                 JOURNAL OF
feelings must be very different from hers: for in her
view women that had children were in duty bound to
watch over and take proper care of them.  She believed there was a possibility of getting into such a
habit of going abroad and making social visits, that
people would become uneasy if they stayed at home.
Whereas, if they had a proper regard for their families
and domestic duties, they would be much happier and
more useful, to go less abroad.
She also had a testimony against talking about
her neighbors to their disadvantage; saying  she
thought those who find little else to converse about,
were not very safe or very profitable company. She
considered the attendance of our religious meetings at
home as a reasonable duty; but she said there were
other duties to be performed that were more out of
sight, and that the nearer she kept to what was right
in the fulfillment of all her duties, the less difficulty she
found in keeping the mind right when at meetings.
My trials and disappointments in my temporal concerns had been many and grievous. But although we
were almost turned out upon the world empty-handed,
she never murmured, nor reflected on me; but endeavored to keep me from every thing like despair.
The happy state of resignation to the precious gift of
God in herself, in which she lived, gave her a firmness
of mind that no adversity of circumstances could move
or unsettle.
I attended upon her during her last sickness and at
her death: and was furnished with evidences that did
more in confirming my mind in the great doctrine of
immortality and eternal life, than any other opportunity
I had ever before witnessed. In her there was a uni



ssJsE KERSE.Y                95
form confidence in the goodness and mercy of God,
that never forsook her.  One very important trait in
her character was, that she did not wish to know any
thing before the right time.  She remarked to me,
that she believed it was possible even for very goodly
kind of people, to want to know more of futurity than
it was consistent with Infinite Wisdom to permit. Believing as she did in the immortality of the soul, she
was confident that the condition of it in eternity would
be as perfect as it was capable of being-and therefore on this subject, she knew that it would be wrong
to indulge any anxiety about it. In this calm and dignified state of mind she continued, and always apparently contented.  Thus she observed the gradual
wasting and decay of her bodily powers, without any
apparent anxiety.
During the last two weeks of her life, it was her
practice to retire to bed about nine o'clock in the evening; and she preferred my taking care of her through
the night. She generally slept till between twelve and
one o'clock. Then waking up, she took some refreshment, and something to allay her cough-after
which she would converse pleasantly on the various
occurrences that we had known together-so interesting were her remarks and her cheerful converse that
morning would often come before I was aware. At
length the morning came when she said to me, "'AMy
dear, I have now passed through the last night." And
so it proved. In the afternoon she requested me to
place her as upright in the bed as I could. She then
took a farewell look of a friend who stood at the foot
of the bed. She next turned her eyes upon her two
daughters who were at its side. After looking at theml




96                 JOURNAL OF
for some time, she turned her countenance upon me
and with an affection that language cannot describe,
continued to view me for some time. Then, closing
her eyes, she remained perfectly still, and departed
with such quietude that I could not discern the moment
of her ceasing to breathe. But before she left us, she
told us her day's work was done, and that she was
going in peace.
After the decease of my companion, being invited
to the city of Philadelphia by some of my acquaintance,
I went there, and commenced a small tea store. But
a few months convinced me that I could not stand
upon any thing like a reasonably independent footing
there. After weighing things in my own mind, I felt
that I. might retire, and endeavor to gain such a state
of inward confidence and quietude, as appeared to me
particularly desirable in advanced life. I accordingly
left the city and returned to Chester county, where the.
time passed pleasantly along without my being much
engaged in any way.
1832, 11th mo. 20th.-I am now in the habitation
of my kind friends, Mordecai Hayes and wife, who
have generously accommodated me with a comfortable
home. Being therefore free from all worldly cares, an
opportunity was furnished to consider what may be the
duties to be fulfilled in the evening of life.
This day I attended the Western Quarterly Meeting,
which proved to be a time of deep suffering without
any way opening for my being relieved. According
to my feelings, the members of Society in this place are
in a weak state, and it is not unlikely that it may not
be long before some painful circumstances will occur
among them.  In the course of the proceedings of this




JESSE KERSEY.                97
Quarterly Meeting, I perceived there were those that
would be likely to sow the seeds of discord, and thus
produce further cause of trial and suffering to the living
and upright.
Reflecting upon the subject of the ministry among
us, and the solemnity which should always attend a
living gospel exercise of it, I am convinced that we
have appearances in that weighty work which have not
the baptizing power of Truth attending them. Such
communications always have a tendency to lessen the
character of preaching.  It would be much better if
the meetings of Friends were held in silence, than to
be burdened with lifeless communications. It is truly
to be desired that Friends may never become ashamed
of their silent meetings, and spiritual worship. In
such opportunities of solemn silence, the sincere mind
may witness a deepening in the root of Divine life.
I am often deeply impressed with considerations on
the awful nature of the change that is every day drawing nearer and nearer. And although, on looking back
over many years of my life, I may say that much of
my time has been devoted to the great cause of universal righteousness: yet I am  very sensible that
during part of the time I have justly been numbered
among the weak members of the church. But at no
time since I have been concerned for the cause of
Truth, has my soul wilfully turned away from my God
to follow other beloveds, however in some things I have
wandered from the true ground of safety, by endeavoring to obtain relief to a weak tabernacle through wrong
means. But through the ever adorable mercy of the
Almighty, I have been tenderly cared for, and helped
9




98                  JOURNAL OF
over all my trials and sufferings, for which I have
great cause to worship and to praise his ever excellent
name.  While I am sensible that I am deeply indebted
to Divine Goodness for his many favors and blessings
from my childhood up, yet I feel that there is a constant necessity for great watchfulness, and care, lest I
should fail to inherit the promises.
About the beginning of the year 1833, I attended a
meeting at Center, and found my way open to deliver
a clear and living testimony to the simplicity and purity
of the gospel spirit; and to declare my belief that at
this day it is powerfully operating upon the souls of
many people; and that the great Father of mankind by
his spirit is gathering home to himself sons and daughters from among all the families of the earth. It was
a comfortable view in which I had to rejoice, and in
thankfulness of heart reverently to worship, praise, and
adore the blessed Giver of every good and perfect gift.
Friends were also seriously exhorted to mind their calling; and by improving their time and talents, thus become prepared for the awful change that awaits us all;
remembering the apostolic counsel to use " all diligence
to make their calling and election sure, before they go
hence and are seen of men no more."
I also attended Kennett Monthly Meeting, held at
Marlborough. In this opportunity my mind was largely
opened in a stream of gospel love, and much important
matter flowed to those present. To one state I was led
to speak with great solemnity; under an impression
that the time was near a close with the individual, and
the workbehindhand; and that if the present invitation
of Divine grace was not embraced there might never




JESSE KERSEY.                  99
be another call extended. The youth were also tenderly urged to turn their backs upon the pomps and
vanities of this wicked world, and all the sinful lusts
of the flesh; that so the precious talents they received
might be occupied and improved to the honor and
glory of the great Giver, and to their everlasting peace
and comfort.
In the 4th month, 1834, I attended our Yearly Meeting, held in Philadelphia.  At the opening of one of
the sittings it came before me to remark, that I took it
for granted that we were not assembled to do our own,
but the Lord's work. Hence, it was necessary that we
should individually learn practically to understand the
sublime testimony of one of the Lord's prophets,where he
says, " Unto us a child is born,-unto us a son is given,
and upon his shoulders the government shall rest." I
further remarked that it was only as we came to undeistand his government, that we knew him  to be the
wonderful Counsellor,-the mighty God,-the everlasting Father, and Prince of Peace. I could say from
my own experience, that as I was careful to wait in
the life and power of the Divine gift,-way was made
to know what to do, and what to leave undone; and,
indeed, that every communication called for by the
light and spirit of Truth, had the baptizing power of
Truth to witness to its heavenly nature;-and pure,
evangelical peace flowed as a consequence.
During the course of this Yearly Meeting, I felt my
mind much impressed with a strong persuasion that
there was a great want of deep inward retirement, and
humble waiting upon the Head of the Church of Christ,
that we might witness the government to rest upon his




100                JOURNAL OF
shoulders, and know his blessed light to enlighten us,
and to furnish sound judgment on all the cases and
subjects brought before us.
About the middle of the week, in the evening, I had
a solemn and blessed meeting with a large number of
the colored people, in their meeting house on Lombard
street. The company sat in great stillness and quietude, and the time did not seem tedious to them.
On fourth day morning I was at Green street meeting, which was large, and in the early part it seemed
to be very solemn: but I thought much of this solemnity was lost before it closed. This appeared to me to
be the consequence of too much preaching.  There
were a number who spoke before me, and six after I
sat down. In the afternoon, John Livingston, a Friend
from Baltimore, opened and spread before the Yearly
Meeting some very interesting remarks on the great
subject of education. He stated that it began with our
beginning, and ended only with our lives-that from
the cradle to the grave we were learning.  Our first
impressions were received in the nursery, and all the
subsequent events that we met with, had their influence in forming our characters. Hence, the importance
of being taught an early subjection of our wills, so that
the rational powers might be kept free, and all improper prejudices avoided, By having our minds and
habits rightly formed and disciplined to the cross of
Christ, we became fitted for taking a useful part in the
great concerns of the church.   He also held up the
view that just in the same proportion as the whole system of our education was governed by the perfect principle of Truth, we were rendered and made up a body




JESSE KERSEY.               101
competent to the fulfillment of the duties of our time.
On closing his remarks it was evident that " words fitly
spoken had a powerful effect."
The 26th of the 1st month, 1835, I set out on a
visit to the meetings composing Abington and Bucks
Quarters. In the evening I arrived at Philadelphia
where I was met by Samuel West, who was to accompany me in the journey
28th.-Had an appointed meeting at Byberry, which
was large. In this opportunity, I was led to speak of
the state of the ministry, and particularly to urge the
necessity there was for those who thought they were
called to this weighty service, to mind the right time
to close,-and not continue speaking until all were
wishing them to sit down. It was also observed as a
painful circumstance to the hearers, when a minister
continued speaking and there was no life nor power
attending;-and if a Friend should, in this or any other
respect, give occasion of concern, it was always right
to stand open to the counsel of those who should be so
kind as to speak to him on account of his mistakes.
And it was further remarked, that any one who should
appear to be hurt or offended because he was spoken
to by a friend, could not be on sound and safe ground.
This meeting ended much to my satisfaction; and we
rode to Isaac Parry's the afternoon following.
29th.-Had a meeting at Horsham, in which my
mind was much exercised, from a sense that the pure
gift of God's spirit was not submitted to as should have
been the case by some who knew the precious influence of it. Next day we had a large and blessed meet
ing at Plymouth.  The great and important work of
9*




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man's redemption and salvation, was livingly and powerfully illustrated. The solemnity that was felt gave
ample evidence that the minds of many present were
deeply impressed with the importance of the testimony.
31st.-At a meeting at Upper Dublin, I felt much
on account of a spirit of unbelief in the Divine gift to
man. It came before me to show that every man stood
in need of a guide to conduct him safely through time;
that those who accepted the reason of man, as this all
sufficient guide, —must be mistaken, because it was not
capable of looking into the future: but this, a competent guide should do. Many other proofs occurred at
the time, going to show that the doctrines of a divine
revelation, was the only rational doctrine on which to
place our unlimited confidence, as a safe guide to conduct us through all the trials and difficulties of life.
The meeting ended with much solemnity. After dining
at Spencer Thomas's, we rode to James Paul's and
lodged. Next day, we attended Abington meeting,
and had a large and very interesting meeting at Frankford, at three o'clock in the afternoon. In this opportunity my mind was opened into some very clear views
of the work of man's redemption:-showing that it
consisted of a full and perfect submission of the animal
spirit in man, to the light and power of " the word of
God; —and that those who had experience of this found
indeed that " the word of God is quick and powerfuldividing asunder between soul and spirit." That is, the
soul being set at liberty from the state of thraldom, in
which it had been held, as the consequence of living
" after the flesh,"-had the opportunity given to it to
rule and govern the lower nature in man; and thus attained to a state of perfect freedom.  But if, when it




JESSE KERSEY.               103
was thus visited and aided,it chose to return to the fleshy
desires and inclinations,-it thus became again plunged
into bondage; and, by living after the flesh, it must
die to all the heavenly and spiritual powers, and be
lost in the vortex of sin and misery. The meeting was
a favored one, and closed in the life. After which we
rode to Thornton Walton's and lodged.
2d mo. 2.-Had a meeting at Bustleton, under some
disadvantages for want of better accommodations; but,
keeping patiently to the openings before me, had the
satisfaction to witness a blessed solemnity together.
After this I attended Abington Quarterly Meeting, and
had a meeting at the Billet, or Hatborough, on sixth
day. On seventh day had a meeting at Montgomery
Square; in which I felt engaged to show, that as the
great business of man's salvation was purely spiritual,
it was impossible for outward or elementary means to
accomplish the work. Hence, water baptism and all
other material dependencies were rejected. The meeting
ended under a satisfactory feeling of solemnity, and I
retired to the habitation of our friend Joseph Foulke
with a thankful heart.
8th.-We were at Gwynedd meeting; in which I
felt my mind extremely barren and poor. But by
waiting in spirit upon the great Helper of His people,
way opened to become clear in a testimony to the value
of the "unspeakable gift." In the afternoon we rode
to Norristown, where a large gathering of people assembled, and I had an open and blessed opportunity.
Much solemnity prevailed, and it appeared that many
minds were reached.  Next day we had a meeting at
Providence, which, though small, was a comfortable
season. A number of the Seventh Day Baptists were




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present, and requested that I would have a meeting
with them.  On consideration, I felt easy to accede to
the proposal, and the day following had a solid and instructive opportunity with them. Thence we rode to
John Foulke's, at Richland.
12th.-Attended Richland meeting, which ended
with a satisfactory evidence that we had been favored
together. On sixth day we rode to Allentown, and
had a very interesting meeting there. Many present
seemed to be brought to a state of serious reflection,
and much solemnity covered the assembly. The next
day we had a blessed meeting at Easton. In this opportunity I found the way open to show the nature of
the great work of redemption. When the meeting
closed, we had cause to admire the goodness of our
holy Helper in condescending to be both mouth and
wisdom, tongue and utterance. In opening the doctrines which came before me, I was particularly led to
show, that the sons of the morning did speak only the
things that they knew; and that Paul was taught the
doctrine which he preached by revelation only.
16th.-Had a meeting at Plumstead in the morning,
and another in the evening at Doylestown. Both of
these were solid and edifying opportunities. In the afternoon of the day following I had a religious opportunity with the children of Martha Hampton's school;
and lodged at John Watson's. Next day attended
Buckingham meeting, and I found it to be a laborious
opportunity. The weight of my concern was principally toward those who had been visited with the dayspring from on high,-but who had not been faithful
to the light with which they had been blessed. In
their case I was led into much serious expostulation,




JESSE KERSEY.                105
and had a hope that the labor would not be lost. But
the meeting was closed, as I thought, too soon. It felt
to me as if more time ought to have been spent in a
retired state-but, closing as it did, the true point of
solemnity was not gained.
19th.-I was at Solebury meeting; wherein my
mind was opened into a clear view of the work of
man's salvation; and the testimony delivered had a
solemnizing effect. In the evening I attended a large
gathering at New Hope.  In this opportunity my mind
was opened in a remarkable manner, in explanation of
the great work of the salvation of the soul of man.
When I had closed, a young woman arose and proceeded at considerable length; but it was evident that
the solemnity was leaving the meeting. I felt very tender of the young woman, and was much tried with
the circumstance. At length, I spoke to her, and desired that she would try to come to a close;-mentioning that it was a serious thing to disturb the solemnity
of the meeting.  She tried to go on, but found she
could not, and therefore sat down.
On the 20th, I had a large and laborious meeting at
Wrightstowa, in this opportunity I was led to show
that all gospel-ministry was the fruit of the Divine
power and wisdom,-and that no human acquirements
can ever produce a single gospel minister. It was a
blessed meeting; but on recurring to my feelings there,
I am still impressed with sadness. Although I was
led to speak on the subject of the ministry with great
plainness, yet it seemed to me as though the proper effect
of the concern was not produced. But this must be left:
and a kind of preaching may continue to be suffered,
which is out of the pure guidance of the Divine Spirit




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Next day, had a meeting at Makefield. It was large,
and in it the doctrine of Divine revelation was opened,
and shown to be the true and only principle upon
which the true church has always been grounded and
built. It was a satisfactory meeting, and ended well.
In the afternoon, we rode to Newtown and lodged at
Joseph Briggs'. Here we had the company of our
kind friend, Edward Hicks. During the evening our
conversation was interesting, embracing some of the
leading doctrines of Christianity, in which we could see
eye to eye.
22d.-Attended Newtown meeting, where I found
the way open to deliver a plain testimony to the power
and wisdom of the " unspeakable gift" to man. My
confidence was renewed in the universal operation of
this Divine Spirit. It appeared to me that in the progress of this principle, many would be gathered from off
the mountains of an empty profession, to the living experience of the power and government of the everblessed Spirit of Truth. Next day I was at a meeting
at the Falls; and therein felt my mind opened into a
general view of the nature of man, and of the great
work of his redemption from under the influence and
power of his own animal spirit:-showing that this
could only be perfected by the aid of the word or
spirit of God. The testimony appeared to have a deep
and solemn effect upon the minds of many present.
After sitting down a short time, I felt a weight of concern to hold up to the view of the mothers present,
the vast importance of the duties to which they were
called in regard to their tender offspring;-showing
that as they had the opportunity of making the first impressions upon them, it was of great consequence that




JESSE KERSEY.               107
they should make no other than correct impressions upon
their tender minds. In the conclusion of this meeting, I
felt thankful for the aid that I experienced in discharging my duty among the people.
On the 24th, had a meeting at Middletown, which
ended in the life. The next day I attended the Quarterly Meeting of Ministers and Elders, at Wrightstown,
and the day following that, for business; both of
which were satisfactory to me. The 27th, had a meeting at Pennsbury, and in the evening had a large and
interesting meeting at Bristol. The doctrine delivered
in this opportunity appeared to make a deep impression. After I sat down, a short but lively testimony
was borne in concurrence with what had been delivered. The meeting then sat for some time in a satisfactory, solemn silence.
On first day the 1st of 3d month, in the morning, attended Byberry meeting in company with George
Hatton.  In the afternoon was at Holmesburg. Our
meeting at this place was much crowded, and many
had to stand; yet there was no disposition to move
until the close. I had great occasion thankfully to
adore the great Shepherd of the sheep, for the abundant aid furnished in this memorable meeting. It was
a season in which I was led to point out the nature of
the operation of the all-powerful gift of God to man,
and particularly to dwell upon the vast importance of
the redemption of the soul from under the influence of
the natural or animal spirit. It appeared to me, that in
the doctrine which Paul preached, he had the same
view of the nature of the saving power of the word of
God, that I was led to open to that assembly. As this
meeting was chiefly composed of other societies. I




108                 JOURNAL OF
was also led to remark, that as the glorious light of
Truth opened upon the minds of the people, women
would come forth in the ministry, as they had done in
the primitive church; —that the religious rights and
privileges of females had been acknowledged only
where the true doctrines of the gospel have been embraced,-these privileges being best understood by
those who best understand the gospel spirit.
This meeting was the closing of my public labors in
this journey. On looking back calmly over the visit,
and taking a retrospective view of the meetings I have
attended, I think I may say that in almost, if not quite
every instance I have witnessed the most powerful
ability furnished that I have ever experienced at any
time of my life. Nor do I think that I ever before
knew more of the sympathy and unity of my friends. I
have therefore cause to say, " Return, 0 my soul, to
the place of thy rest, for the Lord hath dealt bountifully with thee."
The following letter, having reference to the preceding journey, may be properly introduced here. It was
dated 9th of 3d mo., 1835.
" DEAR FRIEND:-I have several times since my
return home recurred to thy request that I would write
to thee. After I had gone through my visit and retired from the field of action, it seemed as though I
was unfit for anything but to be retired and quiet. And
this continues to be much the state in which I am
landed.  I may say, however, that at no time of my
life have I felt a stronger solicitude, that the pure principles and doctrines of the Christian religion might be
rightly understood and honestly embraced, than since I
have been released from the late arduous journey.




JESSE KERSEY.                109
Were this the case the world over, the human family
would feel that they were all one happy brotherhood; and kindness and harmony would reign from
sea to sea, and from the rivers to the ends of the earth.
Convinced I am, that all which has yet been known of
the brightness and glory of God's redeeming power,
would be but as the twilight of morning compared with
a meridian sun. Yes, my dear friend, if the souls
of mankind were emancipated from the miserable dominion of the animal spirit, and perfectly united with
the Word of life, a new order of things would be introduced. Instead of being bound down by pride and
prejudice, every faculty would be brought to the clearness of the light of Truth; and all the creation of God
would be seen as the product of unlimited power and
wisdom. In this heavenly enjoyment of the blessed
works of Omnipotence, being ourselves a part of the
same, we should freely admit, that the one-half had
never been told us of the perfection of his order and
government.
To see my fellow creatures muddling along in this
world, the slaves of every passion, and blindly expecting to improve their happiness by heaping up the treasures of the earth,-is a circumstance which sometimes
almost overpowers every faculty, and I feel as if I could
say to my great and benevolent Creator, How long, 0
thou of infinite power and majesty, wilt thou suffer thy
erring and transgressing creatures thus to put darkness
for light,-evil for good, and misery for happiness!
Shall the human family, who are the declared objects of thy redeeming love, never rise above their
present corrupted and sorrowful condition?  Yes, my
dear friend, the great Shepherd of the sheep is doubt10




110                 JOURNAL OF
less secretly and powerfully acting his own blessed
part; —and many shall come from the east and from
the west, from the north and from the south, and sit
down with his gathered host in the heavenly kingdom.
But it seems to me, that in aid of this glorious work,
the time is coming when the female part of society
will be brought out into the exercise of the pure and
glorious gift, to the edification and comfort of the
lambs of the flock. I think too, that I can see in the
all-powerful progress of the Holy Spirit, there will be a
still more effectual shaking of all formal professors and
professions,-that those who have been attempting to
promote the Lord's work in their own will and wisdom, will be removed out of the way,-and all that
tends to darken the counsel of God in the souls of the
people, and to lead to a dependence upon outward and
elementary means, will be understood to number among
the ministers of anti-Christ.
Having this faith I feel abundantly convinced that
the society of Friends are in a very responsible station. We have been brought to a more full and clear
profession of a belief in the inward revelation of God to
the souls of men, than any other class of Christian professors. Hence, it must be expected that we should demonstrate the correctness of our principles by our practice.
But if on the contrary, we should show to others, that
with all this profession we are living in the gratification
of the carnal mind, and are fulfilling the lusts of the
flesh,-it may be said to us, You of all the families of
the earth have I known, and you will I punish.
But, my dear friend, from what I have seen and felt,
I cannot think otherwise than that an important body
are coming forth from among our beloved young people,




JESSE KERSEY.                111
who, seeing the beauty and excellency of the Christian
path, will be in earnest to walk in it. I am, however,
often concerned for these, lest they should be led off
by false lights and visionary opinions. If they were
brought to understand that the great work of the soul's
redemption can only be perfected by yielding obedience to the Holy Spirit, and that it is the teaching of
this Spirit which calls us to stand separate from the
improper indulgence of the animal spirit,-they would
soon see into the glorious consequence of their obedience to all its impressions and calls of duty.
I have also been led, in my retired moments, to admire the clear and perfect understanding which our
worthy predecessors had, of the nature of the gospel
dispensation. We find them coming out from under a
formal ministry, and bearing a faithful testimony against
it. They fully believed, that all true ministry was the
fruit of the divine gift of God to man; and that, as
this gift was freely given, so those who received it
were freely to minister, as they should be led by it.
But they were aware, that no man could command the
movements of this divine and all-sufficient principle.
They that were furnished with it, were to wait upon it,
and minister only when and as they should be there
unto moved by it.  Hence, they were led to sit down
together in silence, that they might wait upon God to
put them forth, and not run or speak in their own wills.
This state of silent waiting was found to be profitable
for every one to enter into, because therein every individual was furnished with an opportunity secretly
to worship God in the spirit, according to the qualification received of him at the time.  Our predecessors also were enlightened to see, that prayer, in




112                JOURNAL OF
order to be acceptable to God, must be dictated by his
own blessed  spirit immediately moving thereunto.
Hence all those forms of prayer which were commonly
used among other professors, were to them little better
than mere idolatry.  So also in regard to the custom
of singing. They could not believe that the matter
expressed with a musical tone of the voice, was rendered any more acceptable to God from the mere sound
of words so modulated; and therefore they rejected all
those outward forms of music and singing in their solemn meetings; preferring a silent introversion of mind
in sincerity of heart, and an inward spiritual devotion,
-to all outward and formal acts. Not only as related
to their solemn meetings, did they leave the customs of
other professors; but when these called the scriptures
the word of God, and held it as their belief that none
could be saved unless they were furnished with the
book,-Friends knew and declared that the scriptures
taught very different doctrines. Indeed it is admirable
with what clearness their minds were opened on all
important subjects; so that they seemed to be alive to
everything that militated against the advancement of
the pure and righteous principles and testimonies of
the gospel of Christ. Trusting in and following the
same holy guide, I am persuaded that we of the present time, may in like manner perform the work of our
day.                           JESSE KERSEY."
On seventh day the 11th of 4th month, 1835, I attended the Yearly Meeting of Ministers and Elders, at
Philadelphia. It was, in the morning, a meeting of
some comfort, and light seemed to shine upon it. In
the afternoon Elisha Dawson laid before us his con



JESSE KERSEY.               113
cern to visit some parts of Europe, which was generally united with.
Next day I attended the meeting at Cherry street. It
was a very crowded assembly, and in it my mind was
opened in a view of the nature of the gospel ministry;
as also into some very clear ideas of the way and
work of man's redemption.
The 19th of the 10th month, 1835, I left home in
company with Isaac Haynes.in order to visit Friends at
their Yearly Meeting in Baltimore, on the way we attended West Nottingham meeting which was small;
also had a satisfactory opportunity with the inhabitants
at Conewingo Bridge. Thence we proceeded on to
Baltimore and lodged at Enoch Clapp's. On first day,
the 25th, I was at a meeting on Lombard street. In
this opportunity I was led to show the agreement in
the doctrine of the Savior and the apostle Paul, his
minister to the gentiles.
In attending the several sittings of the Yearly Meeting, I thought they were favored opportunities. At the
close, I had an evening meeting, which was a blessed
season of favor.  On my way homewards, I was present at meetings at Little Falls and Deer Creek, to my
satisfaction-the latter was a blessed and heavenly
meeting.
On the 19th of the 8th month, 1836, I left my home
and rode to Darby, where I lodged at the house of my
old friends, John and Rachel Hunt. They are both advanced in life, but are warm in their love to Friends,
and they possess clear and intelligent minds. Next
day I went to the city, and spent the evening in the
company of the widow and children of my late friend,
doctor John Moore.
10*




114                JOURNAL OF
In looking at the prospect of religious service now
before me, I have been brought into deep feeling, and
very sensibly impressed with a conviction of my incapacity (as a man) for the undertaking. But, believing
that I am called, now in advanced life, to make this
sacrifice, I humbly hope that as my mind is centred in
the great Head of the church, I may be helped through;
so as in no instance to dishonor the great cause of
Truth. In considering the.obligations that I am under
to the bountiful Giver of every good and perfect gift,.I
have thought they are indeed truly great; and it is my
sincere desire now in the evening of life, to follow with
integrity every opening of duty clearly pointed out,
that so the work of my day may be honestly and faithfully performed.
21st.-I have attended three meetings to-day. In
that held at Cherry street in the morning, I felt the way
open to deliver a short testimony to the power and certainty of the' gift of the spirit. At the close of this opportunity, my mind was deeply affected, under a sense
of the weakness which was felt in consequence of a
multitude of words, without the baptizing power of
Truth being witnessed to reign over all.
In the evening, I was again tried with two long sermons that left me very poor and in suffering. I have
said in my heart, gracious God, how is it that thy poor
servant should be thus stripped, and left as it were
under the power of death itself! Surely, there must be
a cause: and if it is in me, oh! help me to do all that
is necessary, for its removal. And now, as I am going
out in thy service, grant, O Lord, that my eyes and
my understanding may be kept open;-so that I may
see and know all that is required,-and that do, and




JESSE KERSEY.               115
no more. Let not thy servant fall into the mistake of
attempting to minister, to gratify the ears of the people.
Oh! preserve me in the life and light of thy own blessed
Spirit;-that so, all that I may say or do, may be to
thy honor, and that all my selfish nature may be laid
in the dust. For thirie is the power and the glory,
and the honor of all thy own great and blessed works,
-and to us belongs nothing but blushing and confusion of face.
From Philadelphia, I went to the house of my kind
friend Joseph Briggs, at Newtown, Bucks county.
Poverty of spirit was my attendant, nor could I, for a
season, feel as if I was competent for anything. It
seemed as though there was not anything for me to rejoice in or to be glad about. I know it is a great attainment in all conditions to be contented.  The apostle Paul knew what it was to suffer want, and also to
abound; and he had gained the ground of content,
both in poverty and when he abounded. If this happy
state can be gained by one, then surely it may be by
another. To be able to endure all things, and keep
the everlasting patience, is very desirable. By cherishing a state of resignation, much may be done; and
without it all that we can have is of but little value.
While I was at Newtown, I felt the way open to attend Burlington Quarterly Meeting, held at Mount
Holly.  On getting into the town I thought it right to
appoint a meeting with the inhabitants generally: and
accordingly it was held, and proved to be a solemn
and blessed opportunity. The Quarterly Meeting was
also satisfactory: but a proposal to open the shutters
near the close was trying to me, and I excused myself
and withdrew.  The meeting had been furnished with




116               JOURNAL OF
extensive communication before, and it seemed to me
out of time to attempt anything more at that period.
After returning to Newtown, I made ready to prosecute
my journey to New York State; and on 2d day the 6th
of 9th month, I arrived in the city of New York, in the
evening.
On fifth day, I attended Purchase Monthly Meeting,
and the next day, that at Shapaqua, which was a precious opportunity. In the afternoon I made a visit to
William Carpenter, who appeared to be fast going to
the house appointed for all the living. The evening
was passed in pleasant and instructive conversation at
the house of Samuel Sutton where we lodged.
On sixth day, the 9th, I was at Croton meeting,
where qualification was furnished to deliver a clear
and plain testimony to the pure and unchangeable
Truth. Next day had a meeting at Salem.
On first day the 18th, I was at Saratoga meeting,
which was an instructive opportunity. The subject of
communication was the great mercy of God in granting to his rational creation the gift of his holy spirit.
On fifth day the 22d, I was at Pittstown meeting,
which was small. In the afternoon we returned to
Troy, and I felt my mind released, with a comfortable
evidence that I might return from these northern parts.
Next day we came to Albany; and I attended the
meeting of Friends, but found a concern to have an
appointed meeting there in the evening: which was a
satisfactory season. After this we went back to Troy,
and after attending the funeral of Robert Barton, had
an evening meeting there.
Notwithstanding much poverty of spirit was my attendant in this journey, yet I have been helped through




JESSE KERSEY.              117
much to my own comfort and relief; and have great
cause humbly to admire the mercy and goodness of the
great Shepherd of his flock.
During this journey it was remarkable to me to find
my way was generally very open: and though some of
the meetings were small, they were all instructive and
blessed opportunities.
After my return home, a concern arose to visit some
meetings, appoint some, westward, as far as Huntington. I set out in company with Charles Buffington,
and had an interesting meeting at Strasburg; thence
to Lampeter-and one at a house intended for general
use, about eight miles northward. Thence to Lancaster, Yorktown, Newberry, Lisborn, and Lewisburg,
where I had meetings to the relief of my own mind.
We then rode to Warrington and were entertained at
John Walter's.  The meeting at Warrington seemed
like a poor concern: but at Huntington, we had a large
and interesting meeting. During our stay here, we
lodged at Joel Garretson's. At a village called Petersburg, I had a large and blessed opportunity, and another at a place called Berlin. Thence we returned to
Yorktown and had an evening meeting, in which way
opened to hold up to view the difference between a
mere formal profession of religion, and a living experience of its redeeming effects.
On the 5th of the 8th month, 1837, I went to Philadelphia in order to attend the Quarterly Meeting there,
and appoint some meetings, as way might open. On first
day morning we had a solid and instructive meeting
at Cherry street. In the evening, my mind was livingly
opened in the pure stream of the blessed gospel of
Christ; and it appeared to me that many present were




118                JOURNAL OF
brought under the baptizing power of the spirit of
Truth. Great solemnity prevailed, and the meeting
ended in a very satisfactory manner. Next day, in the
Quarterly Meeting of Ministers and Elders, I was
thankful to feel my mind calm and peaceful; and it
was no small satisfaction to meet with a number of
Friends from different parts of the country. I also had
a meeting at Green street, which was one of those
blessed opportunities in which the power of Truth was
felt to be in dominion. On third-day evening I had
another favored meeting at Spruce street.
During the time spent in Philadelphia, my mind was
led to take a view of the condition of many Friends
in that place; and it appeared to me that it was far
from being a desirable one to a sincere humble-minded
man. Their children are much exposed to many dangers and temptations-and many of the heads of families, having to gain the means of subsistence by trade
and commerce, are often involved in great trials from
the changes and fluctuations that are frequently taking
place. They do not therefore enjoy that quietude of
mind, and exemption from many difficulties, which is
or may be attained in a way of living attended with
fewer wants and less exposure to temptations. Hence,
I have become persuaded, that it is often a great mistake on the part of those who are brought up in the
simplicity of a country life,-to change their residence
and remove into these large cities, more especially
when they engage largely in those kinds of business
with which they are little or not at all acquainted. Indeed, it is very doubtful whether any one entering
largely into business, can go through with all that (in
the present mode of doing things) seems in some sort




JESSE KERSEY.               119
necessary to be done in conducting business in the
city, without more or less swerving from  correct principles, and departing from the duty of doing to others
as they would be done by.
9th.-I left the city and went to Darby, where I
was kindly accommodated at the house of my old
friend Rachel Hunt.  On first day I attended Darby
meeting, which did not seem to me to be so lively as
it had been in former days; —several of the old and
valuable members having been removed by death. On
second and third days, I was at the Quarterly Meeting
held at Concord.  The opportunity was one of much
solemnity, in which I had an open time, and the meeting appeared to be a profitable and instructive season.
On fifth day the 17th, I was at an appointed meeting
at Kennett. Here I was led to show that Christianity
was not only a religion of Divine origin, but that it
was also a religion of universal application. But if the
formalities that priestcraft had attached to it, were to
be credited, this would destroy the universality of its
character.  But the blessed Jesus had declared that we
were not to follow any of the lo heres, or lo theres;
because the kingdom  of heaven was within.  It was
evident also, that our early Friends maintained this
view, and wisely rejected all external ceremonies,declaring that the grace of God (which, according to
the testimony of Paul, was universally bestowed) was an
all-sufficient means of salvation; and therefore no other
means were necessary. This doctrine they have handed
down to us, free from all mistake or difficulty —uniting
as they did with all the apostles and primitive believers, in maintaining the sublimity and dignity of the
blessed gospel that is preached in every creature.




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After this meeting, in company with doctor Rolf C.
Marsh, I went to Moses Pennock's and lodged; and
on sixth day had a large and instructive meeting at
Kennet-Square.  It was cause of gratitude to find in
this opportunity the blessed presence of Him who promised to be to his dedicated children both mouth and
wisdom, tongue and utterance. From this meeting I
was kindly conveyed to Thomas Ellicott's, where I
spent the time agreeably; and on first day the 20th,
was at New  Garden meeting in the forenoon,-and
paid a visit to George Gawthrop's family in the afternoon. Next day I was at the Western Quarterly
Meeting of Ministers and Elders, and the day following
I attended the general meeting for business. It was a
very large gathering; but it seemed to be my place to
be silent. In the afternoon I went to Cain, and attended the Quarterly Meeting there on fourth and fifth
days. After the close of the meeting I returned home.
On seventh day the 26th, in company with Abner
Chalfant, I went to Wilmington, and the next day I
was at meeting with Friends there, near the close of
which I had a short testimony to deliver.
It has been remarkable to me, that of latter time, in
almost all the instances in which I have been engaged
in public testimony, I have felt bound to advocate the
doctrine of a measure of the Divine Spirit being given
to every man to profit withal,-and to show that, according to the scriptures, this gift is universal; and
therefore the means of salvation is not confined to any
sect, nation, or party.  By the power of this gift, the
innumerable company which John saw, were gathered
out of every nation, kindred, tongue and people.
Hence it is evident that the religion of the Son of




JESSE KERSEY.               121
God is of universal application. But if the grace or
spirit of God was not sufficient, then this religion would
not be universal, and of course it could not be held to
be of Divine origin. To support the doctrine of the
universality of Christianity we must strip it of all the
dead formalities that have been unwisely heaped upon
it.  This our early Friends were zealous to do, leaving
us an example that we should follow their footsteps.
At half-past seven o'clock in the evening, I met an interesting company of people near the Brandywine mills.
In this meeting my mind was opened into a view of
the freedom which is gained by coming into a state of
perfect conformity to the great principle of Truth. It
was clear to me that there could be no other way or
means by which the prejudices could ever be subdued.
Hence, we have cause to admire the goodness of God,
in giving to his creature man this " unspeakable gift."
If we were deprived of the aid of this important Guide,
there would be nothing left by which the great family
of mankind could ever be gathered into the kingdom
of heaven.  Indeed, our union with God, as well as
our redemption from evil, can only be perfected by the
power of this precious gift.
28th.-Having felt my mind drawn in the love of
the gospel, to visit the inhabitants of Newcastle, we
rode there and made known our prospect.  A meeting
was appointed to come together at half-past six o'clock
in the evening: about which time we went to the
court-house, and remained there about three-quarters of
an hour; but finding few persons attend, the meeting
was closed, and I came away satisfied.  Having done
what I could, I felt that for the present I was clear.
The next evening, I had an interesting meeting at
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122                JOURNAL OF
Wilmington.  On this occasion as heretofore, I had to
maintain the doctrine of a divine gift to man, and to
show that if this doctrine was departed from, there was
nothing permanent and certain left for the mind to
rest upon.
On the 30th, I had a very satisfactory meeting near
Naaman's Creek, and was kindly accommodated at
the house of Joseph Baynes, an English Friend.  In
the evening of next day, I had a meeting about four
miles from Wilmington on the way toward Philadelphia. It was a solid and instructive opportunity, in
which I had to open to the people the nature of man's
redemption and salvation. I was also led to request
the assembly to read the instructions of Christ to his
disciples on the great subject of prayer.
On the 3d of the 9th month, I attended Chichester
meeting, and in the evening, had a large meeting at
Old Chester. Both those meetings were solemn and
blessed opportunities; in which my mind was opened
into a full and perfect view of the universality of the
gift of God to man,-showing that the religion of
Jesus Christ must necessarily be free from all the formalities that ignorance and priestcraft have imposed
upon it.  Of this the proof had been given by the Son
of God himself, when he forewarned his disciples and
followers that many would come in his name, saying,
Lo here! and Lo there is Christ; but, said he, "go
ye not after them,"-for " the kingdom of heaven is
within you."  Now it must be evident that every Lo
here, and Lo there has an outward and external relation, and cannot lead the mind to that inward fountain of Light and Life which is the consolation of the
children of God.




JESSE KERSEY.               123
The principal amount of my labors in the gospel in
this journey thus far, has been to hold up among the
people the certainty of a spiritual Guide to man. In
this I have been much assisted by the plain testimonies of the scriptures that have been brought to my
remembrance on the subject. They abundantly prove
the truth of this doctrine. An unusual quiet has remarkably prevailed in all the meetings that I.have had
in this journey; and I have found my good and gracious God to be a present help in every needful time.
He has been to me mouth and wisdom, tongue and utterance.  To him  alone be all the glory of his own
blessed work. I am fully persuaded that it is his good
pleasure to gather all into his holy enclosure who are
willing to come to him and to be governed by his pure
and holy spirit.
After this, I again attended the meeting at Old Chester, and was renewedly convinced of the necessity there
was for Friends when they meet for the professed purpose of divine worship, to keep alive in a state of
honest and faithful waiting on God, in order to be
strengthened and edified together. In the afternoon a
larger meeting came together, in which life was felt to
be in dominion, and the opportunity was satisfactory. In
this meeting I was led to hold up a view of the simplicity and excellency of the religion of Christ, and that
its fundamental duties could be understood by every
rational being. I was also fully convinced if mankind
would everywhere strip the profession and promulgation of it from all monied and selfish considerations,
we should soon find that all the formal obligations now
contended for, would be let fall, and the common
mind would centre in a full conviction that the blessed




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gift of the Spirit or Light of Christ within, diligently
attended to and obeyed, was all that is necessary in
the work of man's redemption and salvation.
12th.-I had a large and very respectable meeting in
a house belonging to the Baptists. After this opportunity closed, I felt thankful, because I had a comfortable
evidence that all was well concluded.
It has appeared to me a melancholy circumstance
that any who once knew the principles professed by
our early Friends, should, like the Galatians, go back
again to the weak and beggarly elements, and thus mar
the great work of universal righteousness in the earth.
14th.-I had a large and solemn meeting not far
from the Seven Stars tavern. In this opportunity my
mind was livingly opened in the clearness and power
of the ever-blessed gospel; and it appeared that many
present were brought under feelings of great solemnity. I was particularly led to open the station of man
in the creation, according to the appointment of infinite Wisdom,-holding up the view that the Almighty
had not only formed us after his own image, but he had
given us the command over the beasts of the field, the
fowls of the air, the fishes of the sea, and over every
living thing that moveth upon the earth. And therefore, we have need of a divine wisdom to qualify us
to act our part consistent with the important duties of
our station; because, if we were governed and regulated as we ought to be, the creation at large would
be happy.  After this meeting I returned to my lodgings with a grateful heart. Next day, as no way
opened for further public service, the time was spent
in quiet contentment; being satisfied that he that believeth maketh not haste.




JESSE KERSEY.                 125
17th. —In the meeting at Chester, I felt concerned
for the rising generation, and had occasion to deliver a
short testimony,-pointing out the necessity of gaining
a state of complete self-government, as well over the
thoughts as over the actions;-remarking that unless
our thoughts were rightly regulated, we should not be
able rightly to worship our Creator, as we were in duty
bound to do. To gain a perfect command, is a work
of serious and great magnitude, and those who engage
in it will find that there is an admirable fitness in the
charge given by the blessed Saviour, to " watch and
pray, lest we enter into temptation."
In the afternoon I was at an appointed meeting at
Providence.  It was a large  gathering; and way
opened to speak of the universality of the Christian religion,-and to show that the corner stone of this heavenly structure, is the manifestation of the'spirit of
God in the souls of men. In order to illustrate this doctrine, I mentioned the case of the conversion of Paul.
This great minister to the Gentiles, when he submitted
to the visitation of the spirit of God, was led minutely
to consider his own condition,-and hence his mind
took a view of the composition of man. In this view, he
saw that we are beings composed of body, of spirit,
and of soul. In his own case, he was satisfied that
the soul was in bondage under the influence and power
of the animal spirit; and hence itcould not hold a
connection with the Divine Spirit,-and was consequently subject to a spiritual death. To be redeemed
from this bondage, was now the great point necessary
to be gained. In considering how this was to be effected, he saw that nothing short of a divine gift could
set him free from the law of sin and death; and it was
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126                JOURNAL OF
his high consolation to find that this supernatural aid
was given to him,-and he calls this unspeakable gift
of God (the same by which the world was made) " the
Word of God."  And "this," he has said" is the
Word of faith that we preach."  "It is quick and
powerful, sharp and  sharper than any two-edged
sword;" and it divides in man, as he submits himself
to its operation, between the precious and the vile:
and thus the soul comes to possess the power to rule
and govern the animal nature in man; by which
means a perfect state is gained, and " the law of the
spirit of life in Christ Jesus, makes free from the law of
sin and death."
Next day I was at a meeting at Springfield, where
it seemed to me as if the true solemnity of feeling could
not be gained: and I believed it was owing to a want
of religious concern on the part of many present. The
meeting, however, ended to my satisfaction. The day
following, I was at a meeting at Haverford.  It was
smaller than I had expected; and I felt for awhile as
though I should not be so clear of the neighborhood as
I could wish; but when the meeting closed, my mind
was free from any further engagement in that place. In
the afternoon we rode to Merion, and lodged at the
house of some young Friends of the name of Bowman.
20th.-I went to Manayunk, and made some attempt
to have a meeting with the inhabitants. For a time it
seemed doubtful whether an opportunity could be had
with the people. It appeared that much had been done
to prejudice their minds against us. We were accused
of being disciples of Thomas Paine, and of course, infidels. It was said one of their ministers had made
this charge.  It seemed therefore the more necessary to




JESSE KERSEY.               127
make an effort to see the people together. At length
a place was obtained for holding a meeting, which
came together in the evening, and was a time of great
favor; and it seemed to me as I was spreading before
them  what had opened  upon  my  mind, that all
their prejudices were removed, and I left them satisfied for the present.
21st.-This morning we parted with our kind
friends, John Thomas and wife, and paid a short visit
at Paul Jones's.  After which we dined with an English Friend, George Greaves, and at four o'clock had
an interesting meeting at Merion Square. The next
day we had a meeting at a place called The Gulf: but
few persons attended, and I found afterwards that some
were prejudiced against meeting in the house.
Rested on the 23d, and the day following being first
day, we were at Merion meeting.  It was large, and
proved to be an opportunity of great solemnity. I had
some fears lest it might be injured  by  unnecessary additional communications,-but upon the whole
I felt satisfied. In the afternoon we were present at a
large and interesting meeting at Radnor. In this meeting I was led to mention the testimony of the apostle
Paul, that " the natural man receiveth not the things
of the spirit of God, but they are foolishness to him,neither can he know them, because they are spiritually
discerned."  To illustrate the meaning of this text, I
took notice of the natural man, and pointed out that
his knowledge was obtained through the means of
his corporeal senses, and however accurate he might be
in the occupancy or use of those senses, as they were
not adapted to the knowledge of spiritual objects,-so
they could never embrace those of a spiritual character.




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I was satisfied in the conclusion that this meeting had
been a blessed opportunity. In the after part of the day
we went to the house of Isaac Leedom and lodged there.
In a retrospect of my past life, many have been the
trials and exercises through which I have passed; and
it is cause of deep felt gratitude now in the evening of
my day, to find nothing in my way,-and that my
mind enjoys an unbroken confidence in the tender
mercy of my God.  Oh! how sweet are the incomes
of his peace! and how powerful is the gathering arm
of his love! I have known this in an eminent degree
in the assemblies of the people; and not only so, but
I have witnessed the truth of the apostle's testimony,
that " there is no condemnation to them that are in
Christ Jesus, who walk not after the flesh, but after
the spirit." But great watchfulness and care are necessary, in order that we may at all times keep the cravings of our animal nature in subjection.
In the early part of the 10th month, I went to Philadelphia, and put up with my friend William  Lindsay.
On thinking of what my duty was in the city, the first
clear opening was to appoint a meeting for the inhabitants of Kensington.  But on some Friends going to
get a place suitable for a meeting to be held in, no
room could be had for that purpose. The concern remaining with me, at length on further search a large
school room was obtained, and on first day evening,
the 8th of the 10th month, I met a large company at
that place. They were very solemn during the time I
was engaged in speaking among them, and for some
time after I sat down. The opportunity was quite satisfactory, and closed much to the relief of my mind.
After the meeting had ended, several of the people as



JESSE KERSEY.                129
sembled desired that they might have another meeting,
and said that if I would admit of it, they had no doubt
the meeting house would be filled full of'people. I
told them that for the present I was released, but if a
concern should return, I would make another appointment, so I left them.
9th of the month and second of the week, I paid a
number of visits among my friends, and in the evening
went out of town, and was agreeably entertained at
the house of my friend Joshua Longstreth. He had
lately retuned from England, and as I also had been
in that country, it was interesting to us to spend some
time in conversing about Friends there. It was evident
from his account that great changes have taken place
since my visit among them, and that the society is on
the decline in that land.
10th.-I returned to the city and spent the day making
a number of social visits among my acquaintance. In
the evening I was present at a meeting held in Spruce
street meeting house. It was an opportunity that I
hope will be long remembered to profit. Next day I
attended Cherry street meeting; and was sorry to see
so few of the members present. In the evening I had a
large and solemn meeting at Green street. Here I was lcd
to open the nature and effects of the ministry of the
apostles, and to show that they did not speak of things
that they knew not, but of those things that they saw,
and felt, and heard.  They were therefore not of the
number that spake of other men's experiences so much
as they did of their own.
I then rode to the house of my kind friend Joseph
Briggs at Newtown, in Bucks county, and was at their
meeting on first day: which was a comfortable oppor



130                JOURNAL OF
tunity. After which, in company with Joseph Briggs
I paid a visit to my friends in New York, and was present at several of their meetings much to the comfort of
my own mind, and to the satisfaction of those present.
But the most memorable opportunity was on first day
evening the 22d of 10th month.  In this meeting my
mind was livingly opened and I was engaged to call
the attention of the assembly to the great concern of
the redemption of the immortal soul. I was also led to
take a view of many of the evils that were common in
that large city-and to show the people that their theatres and various other places of amusement, were an
offence in the divine sight.
After attending the meeting at Rose street, I felt that
I was at liberty to leave the city, and return with my
friend Joseph Briggs to his house. From thence I proceeded on my way to Baltimore, where I arrived on
sixth day, the 27th of 10th month; and was comfortably accommodated at the house of my kinsman John
Marsh.  This Friend has for many years resided in
Baltimore. He and his kind family are amply furnished
with the means and the disposition to make their guests
comfortable and happy.  On seventh day I had the
satisfaction of meeting with many of my old friends
who came to attend their Yearly Meeting. It was cause
of gratitude to be present with so many honest minds,
and to witness their condescending conduct in attending to the duties of society. It was clear to me that
they had a good Yearly Meeting, and were prepared
to return home thankful that they had been together.
During my stay in Baltimore, I was present at several
public meetings for worship, which were also attended
by a number of the citizens of the place, and they were




JESSE KERSEY.               131
favored opportunities. On the 4th of 11th month Ileft
Baltimore and returned home.
I am convinced that the apostles and early professors of Christianity embraced the only powerful principle upon which not only the promulgation but the
life of the Christian religion depends; that principle
was and is the measure of the Spirit of God which is
given to every man to profit withal. By this, that great
minister to the Gentiles, to wit, Paul, was governed in
all his labors in the gospel of Christ; and by this he
knew that the gospel was the power of God unto salvation to all them that believe. But this power to
which he earnestly recommended his brethren, he was
afraid would be deserted by professors, even in his
time; and he therefore admonished them to " Walk in
the Spirit." Also when speaking of his own labors
among them, he says, " And my speech and my
preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power;
that your faith should not stand in the wisdom of men,
but in the power of God."  He had understood that
some of them were saying, " I am of Paul; and I of
Apollos; and I of Cephas." He saw that such were
going from the Divine life, and regarding the outward
polish and glitter of testimonies, rather than the pure
power of the gospel; and therefore he was afraid of
such lest he had bestowed upon them labor in vain.
Hence it is evident that a departure from the life and
power of christianity, was early manifested. By degrees this party spirit spread, and more and more led
away the professors, until they lost all confidence in
the Truth of the doctrine of a divine gift to man, and
denied the truth of divine revelation. Thus, they re



132                 JOURNAL OF
presented the Great Jehovah as a changeable being,granting to one age the light of his spirit, and withholding it from another. And having concluded that
revelation had ceased, and no further light was to be
expected, they soon thought themselves wise enough
not to need it.
It was out of this state of the professing church, that
all the superstition and folly took place, which continued during the dark ages of the apostacy. Such were
the effects of leaving the first principles embraced in
the Christian church, and following those notions that
were suited to the pride and folly of the natural man.
Thus, it appears that the decline of Christianity and
the reign of a dark night of apostacy, were the fruits
of a departure from the light of Christ; for, had the
professors of the Christian religion kept subject to this
divine gift, the church never could have gone so entirely into a state of darkness and error as it did.
Therefore I have felt concerned to warn the society
of Friends against entering  upon this descending
ground, and downward course.  Friends in England
departed from our profession, when they joined with
those of other religious denominations for the purpose
of spreading the scriptures among the eastern nations.
When I was in Englandl.I saw the impropriety of
members of our society associating with others in that
work, and mentioned to them, that if they felt a religious concern for spreading the Bible, they might
be the people that were qualified to perform that service. But that I could not believe it was right for
them to join with others in that business; especially
when it was well known that the people of England
acted upon principles which those who should receive




JESSE KERSEY.                133
the book could not believe were consistent with its
doctrines.  In these associations, Friends were soon
exposed to the danger of balking those precious testimonies, in maintaining which our predecessors suffered so deeply.
As a religious society, all the duties we are called to
fulfill in advancing the work of righteousness in the
earth are to be fulfilled as acts of obedience, on our
part, to the light of the spirit of God. But many of
our parents are apparently joining with those who are
acting their part in what are called works of reform,
under the guidance of the natural understanding; for,
among the people at large, the necessity for any higher
principle to govern or influence, than the nattiral faculties of man,-is not admitted. Therefore when Friends
join with them and attend their meetings, they cease
to maintain a state of humble dependence upon the
gospel power, and expect to be sufficiently wise of
themselves.
Thus, as there is a joining with that subtle spirit of
specious reasoning, which is cursed above every beast
of the field, they will fall away from the true and
safe standing, and lose the precious heavenly qualification to know the voice of the true Shepherd from the
voice of the stranger. But if Friends keep to the true
Guide and inward Director, they cannot be permitted
to join with any in promoting religious concern, who
do not believe in the influence of the Divine Spirit as a
necessary qualification for every good work.
I am aware that these will be considered as narrowminded sentiments. But when we look at the profession which Friends have made, and see that while
they abide in this profession and living principle, the
12




134                JOURNAL OF
world must come to them;-and that, if they leave this
ground and go to others, it almost amounts to a certainty that the testimonies we are called to support, of
the reality of the divine gift to man must fall. Hence
we may see that there is great danger of the pure principle being deserted, by those who are connecting
themselves with such as do not think of waiting for
any better light than their own rational powers.
The 1st of the 4th month, 1839, I attended Buckingham Monthly Meeting. In it my mind was deeply
affected on account of the existence of a disorganizing
spirit among Friends, which if not checked will sooner
or later divide the society. I took occasion to remark
that I had never known a society that had embraced
a higher profession than we did; nor was it possible
for any to profess higher. But the business was, to
live agreeable to the profession,'-which I feared was
not the case with too many. It is a sorrowful fact, that
many who are brought up among Friends, seem to understand. but little about the principles or testimonies
of Truth.
During this week I attended a marriage, and the entertainment though sufficient, was the most moderate
that I ever met with; for the drink was only water.
13th.-At meeting at Buckingham; and while I was
quietly looking toward the end of life, my mind
was brought under the humbling power of the gospel;
and by its blessed influence I was led to deliver a testimony to the importance of following after those things
which make for peace, and things wherewith one may
edify another. It was a satisfactory meeting; and the
afternoon was spent in writing a letter to my only
child.




JESSE KERSEY.                135
14th. —This morning my mind was turned to the
great Fountain of all good, and I felt thankful for his
providential care over me. I could see that though I
was numbered among the poor of this world, yet I
might say that having nothing I possessed all things
necessary to my comfort and happiness. It appeared
to me to be a great privilege to be free from all the
causes of worldly care and anxiety now in the evening
of life.
O my good and merciful Lord, thou knowest all
things; thou knowest that I wish to fulfill every thing
that is required of me; and there is no power nor wisdom that can guide me, but thine alone. Through a
long life I have been supported and kept by thee, and
therefore I have ample cause at all times to confide in
thee, the alone helper of thy people.
16th.-Awaking this morning, after a night of irregular sleep, I found all within was peaceful and quiet.
It was a satisfaction to find, that even while sleeping
no evil principle had led the mind away from the
adorable Fountain of life and salvation.  I have known
times when the mind, during sleep, has been drawn
away, and submitted to do things that were not right.
It grieved me much, and I have on awaking rejoiced
to find it was only a dream. It seems to me, however,
that the mind may grow up to such a happy state, as,
sleeping or waking, always to resist evil.
17th.-Our meetings here are often seasons of
trial. The living must feel the state of the meeting,
nor can they expect often to rise above it. Sometimes
it seems like having a table spread in the presence of
enemies.
19th. —My prospect is in favor of returning to




136               JOURNAL OF
Chester county; but as a poor pilgrim on earth, I know
not where I may be accommodated, having no fixed
residence, and no means by which to secure one.
O my gracious God, grant me patience and resignation to wait the appointed time until my change come.
Thou knowest all my lonesome hours, and unavoidable
gloomy feelings. Ah! my gracious God! thou art my
only company; and when I can feel thy living presence, all is well. In going now to the great city, O
Father of lights and of spirits, condescend to be with
me, and keep my life pure by the word of thy grace,that so I may neither say nor do any thing to grieve
thy Holy Spirit. It was my joy and my comfort, when
in the morning of my days I was turned from the
follies of the world; and now in the evening of my
time, I can look to the end in full confidence that I
shall not be a cast-away. O holy Father, my soul can
now praise thy excellent name, and rejoice in thy salvation. Glory and honor, and thanksgiving and praise
belong to thee now and for ever; for thy promises are
all fulfilled; and no one ever trusted in thee, and was
confounded. Thou art the strength of thy people, and
their exceeding great reward.
On the 31st of the 1st month, 1840, I left my present home in company with Joseph S. Walton, with
the view of performing a visit in the love of the gospel
to Friends in New  Jersey. We proceeded on to
Darby, and lodged at Rachel Hunt's.  The evening
was spent in pleasant and instructive conversation; and
I could but admire the lively and happy disposition of
this ancient Friend. Next day we rode to Woodbury,
and were accommodated at the house of William
Cooper. The day following we attended Woodbury




JESSE KERSEY.               137
meeting, which  was large, and it appeared to be
mercifully owned by the prevalence of a blessed solemnity.  The doctrine preached seemed to meet the
witness for Truth in the hearts of the people, and I
felt a hope that it was not in vain.  With great clearness of mind I was led to treat of the confidence of the
apostle Paul in his own case, when he said he had
fought the good fight, and that he had kept the faith,
and had finished his course, and that henceforth there
was laid up for him a crown of righteousness, which
God the righteous Judge would give him; and not him
only, but to all those who loved the appearance of our
Lord Jesus Christ. In allusion to the conversion of
this great minister, I was led to give an instructive
view of the component nature of man,-and particularly to show that Paul considered the animal nature in
man as the vessel of dishonor,-and that those who
lived in the gratification of the appetites and passions
of this nature, would fail to fight the: good fight of
faith, and consequently be unprepared for the Divine
acceptance.
In opening those views, it was evident that the
meeting was deeply interested. I saw that there was
an energy and dignity in the gospel, that could not be
equalled by any imitation of it.
Third of-2d month we were at Upper Greenwich
meeting.  It was not very large; but in spreading before them some views that I received of the nature of
man, and the work of his redemption from under the
dominion of his animal nature, I felt convinced that it
had a happy and solemnizing effect. I remarked that
the little leaven spoken of in the parable, was hid in
three measures of meal; and why three was the num12*




138               JOURNAL OF
ber mentioned, had been a subject of some consideration. It however appeared to me to correspond with
the apostle Paul's view of the component nature of
man, which consists of three parts-body, spirit, and
soul. It appears that the judgment of the apostle was,
that the Divine Principle, which he calls the Word of
God, was capable of completing the reformation of
man. He saw that this Word was " quick and powerful,"-that it divided between soul and spirit;giving to the more noble part-to the immortal soulthe power to govern the animal passions and appetites;
and thus leavening the whole man into its own perfect
character. Having explained the doctrine of man's
redemption upon those principles, it was satisfactory to
find a happy solemnity spread over the meeting. After
meeting we rode to Abel Robins' and lodged there.
In journeying thus far, I find the duty to be solemn
and weighty. When I enter the meeting-houses, and
see such numbers of people assembled at my request, I
am conscious that I have no treasures in store for them,
and that I myself am a poor dependent being. This
has a tendency to introduce the mind into a state of
deep humility. But hitherto I have found the gracious
promises of my God fulfilled-that he would be mouth
and wisdom, tongue and utterance.
4th.-We were at Mullica Hill meeting. In this
opportunity it was occasion of gratitude to be again
favored with the needful qualification to advocate the
cause of righteousness. The minds of Friends were
directed to the unspeakable gift of God. This gift
was spoken of as being the great regulating Principle
that would, if followed, complete the work of man's
redemption and salvation.




JESSE KERSEY.              139
There are times when the poor servant feels as if he
had nothing at his command.  But when we are weak,
we should not forget that even then the Shepherd of
his flock is strong, and that he can command even the
very stones of the street to break forth into singing.
So that there is no necessity to look forward with any
anxiety about the future, but wisely leave all to the
government of the Holy Head; nothing doubting the
sufficiency both of his wisdom and power to govern
and direct all things according to his own blessed will.
6th.-Had a solemn meeting at Woodstown. In
this opportunity my mind was livingly introduced into
a view of the mercy of God, as manifested in the case
of the poor man who fell among thieves. It appeared
to me that in this passage we were furnished with an
admirable proof of the goodness of God to his finite
creature man. It was evident that this man was on
his way to the city of corruption; but notwithstanding
this was the case, Divine kindness followed him, and
a way was made for his restoration.
In the course of my testimony, it was encouraging to
witness the prevalence of a precious solemnity; and I
felt my mind drawn forth in deep solicitude for the salvation of the inhabitants of this neighborhood.  So
another meeting was appointed for to-morrow.  We
lodged at Thomas Davis's, who has lately been affected with palsy-on his left side. He appeared to be in
a happy and gathered state of mind.
7th.-I was present at another large meeting at
Pilesgrove, or Woodstown. In this opportunity I was
led to show that Friends have been wrongfully charged
with denying the divinity of Christ. I thought it was
right for me to deny this charge, and to inform the




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assembly that we believe that all the wondrous works
performed by the blessed Jesus were accomplished by
the immediate power of God. And as this was the
fact, we were prepared to unite with the apostle Paul
in the confession, that' to us there is but one God, by
whom and for whom are all things."  When an individual submits to be regulated and governed by the
gift of the Spirit of God, there is a change perfected in
his case, and he becomes another kind of being: and
from living in the ferocity of his animal passions, he
now embraces the lamb-like nature.  And that state
being gained, it stands as the atonement for all the sins
that are past.
On the 8th we rode to Salem and lodged at Joseph
Bassetts.  Next day attended Salem meeting, and it
was a favored opportunity. The doctrine delivered
was in the demonstration of the Spirit and with power;
and it was evident that the minds of many present were
baptized by the clear light of the testimony of Truth.
The day following we had a satisfactory meeting at
Alloways Creek.
llth. —This evening I had a large  meeting at
Salem, in which my mind was livingly opened in a
view of the spirituality of the doctrines of the Christian
religion.  The subjects on which I was led to speak
were introduced by mentioning the testimony of the
apostle Paul, that " the natural man receiveth not the
things of the Spirit of God; for they are foolishness
unto him; neither can he know them, because they are
spiritually discerned."  In treating of this testimony, I
was led to show that the means of knowledge to the
natural man were confined to his corporeal senses, and
that these could only embrace things natural.  There



JESSE KERSEY.               141
fore, until we experience the spiritual senses brought
into action, we must remain ignorant of things spiritual.
It was evident that the communication produced a deep
and solemn effect, and the meeting ended to satisfaction.
12th.-I rode back to Woodstown, and attended
the Quarterly meeting of ministers and elders. It was
a comfort to find in this meeting a number of valuable
members who love the Truth, and with whom I felt a
portion of the unity of the Spirit in the bond of peace.
Next day I was at the Quarterly meeting for discipline;
and I think I have seldom, if ever, witnessed the
stream of the gospel to rise higher in any meeting, than
it did in this.
The 14th we rode to Woodbury, and had a large
evening meeting. In this opportunity I was favored to
preach the gospel of the Son of God with much clearness; showing that the divinity of the Son was that
same wisdom and power that was manifested by Jesus
of Nazareth in all his wonderful works, and the miracles which he performed in the land of Judea; and
that, by submitting to the death of the cross, he confirmed by his example the glorious doctrines that he
had publicly preached to the people. The meeting
closed much to my comfort.
16th.-I attended Moorestown meeting, and next
day had a meeting at Westfield. Although the life
was not felt to be in dominion at these meetings as at
most of the others I have attended, yet I felt glad that
I had been with them, and had received instruction.
After the latter meeting, we dined at William Evans'.
This Friend is eighty years of age, and has a vigorous
constitution.




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In journeying along -thus far, I have been favored
with good health, and in all the meetings I have attended, it has been cause of thankful admiration to be
enabled to clear my mind of every impression of duty;
and I cannot doubt that so far as I have gone, it has
been in conformity with the openings of Truth.
On the 18th we attended Evesham meeting. It was
large, and a comfortable opportunity. Although I had
a close and searching testimony to deliver among them,
yet I felt convinced that the great Head of the church
was with us, affording light and understanding rightly
to divide the word preached in that assembly. In the
conclusion I felt the inward evidence of Divine approbation. There is no outward circumstance that I meet
with, that affords greater cause for gratitude, than that
of being safely led through a testimony in a large
assembly. It has been my privilege in the course of
this journey to feel the sustaining power of Truth in
every service to which I have been called.
19.-This evening we had a large and solemn
meeting at Moorestown.  I have seldom felt better
satisfied with any religious opportunity. There was a
remarkable stillness prevailed throughout the whole
time of the meeting. At the conclusion I recommended
the people to read the sixth chapter of Matthew.
We next had a solid opportunity with Friends and
others at Rancocas; and the next day had a meeting at
Upper Evesham, in which I was favored to deliver an
instructive testimony. Here I was persuaded that some
people were injured by a zeal for God, that was not
according to knowledge; and being ignorant of the.
righteousness which is of faith, they were going about
to establish their own righteousness. Hence, they




JESSE KERSEY.               143
were much employed with their prayer meetings; and
in these opportunities they were full of words, and
could approach the Divine Being as if he were a man
like themselves. I told them if they would read the
sixth chapter of Matthew, they would find much useful instruction on the subject. We lodged at Caleb
Shreve's, and next day went on to Mount Holly.
On first day morning, the 23d of 2d month, we attended a large meeting at Mount Holly, with which I
was satisfied. Next day the Quarterly meeting of ministers and elders was held, and I thought them a valuable company of Friends.  On the day following, I
was at the Quarterly meeting for discipline, held at
Mount Holly. I next had a satisfactory meeting at
Bordentown, and lodged at Aaron Ballangee's.
28th.-Had a meeting at Crosswicks.  During the
communication offered in this assembly, I felt that the
power of the gospel was indeed above every power;
and it appeared to me that if all who profess to be
ministers of the gospel of Christ kept to the plain and
simple openings of it, the credit of the ministry would
stand much higher than it does at present. There is
cause to lament over a ministry that is not in the life
of Truth; yet there are some precious plants coming
forward, who will be ornaments in their day, if they
keep to the Divine gift, and are not led away by the
will of man.
28th.-We were at an interesting meeting at Trenton, and next day had a meeting at Mansfield, in
which my mind was opened into a general view of the
true church, that was gathered by the Word of God
out of all nations, kindreds, tongues, and people. By
the same Divine principle, all the children of God, of




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every generation were saved. It was the word nigh in
the heart, and in the mouth, and was the Word of
faith which was preached by the apostles, and true
believers in the primitive church. A precious silence
prevailed throughout, under which the meeting closed.
3d month 3d.-We were at Haddonfield meeting,
which was large, and I was of the mind that some
profitable impressions were made. Next day we attended Camden meeting, and it proved to be a time of
instruction and encouragement to Friends. I then felt
at liberty to return home. After lodging at Joseph
Kaighn's, we crossed the river, and arrived at home
next day, the 6th of the month. I felt a satisfaction in
a retrospect of the journey, being persuaded that it was
a happy devotion of our time to the great work of universal righteousness. In all places that we visited, we
were kindly entertained by our friends, and had cause
to acknowledge the goodness of our holy Helper in
furnishing a clear evidence of the services into which
I was called. There is an enjoyment in the performance of our duty that is better felt than it can be
described.
3d month 13th, 1840.-1 have returned from performing a religious visit to a number of meetings in
New Jersey.  During my travels, it was pleasant to
find many valuable members of the Society; and
among them there are a number of young persons who
appear to be making a right beginning. But they are
exposed to many dangers, and can only be preserved
by keeping faithful to the great Shepherd of the sheep.
I have seen that there is a disposition to be doing
something by taking an active part with those who are
not of us; and who, instead of waiting for the Divine




JESSE KERSEY.               145
Guide to put-them  forth, are always ready: and as
these run unsent, they cannot prosper the work. It is
now, as it always has been, that the great Author of
all good "will not give his glory to another, nor his
praise to graven images." All therefore who are useful in his work, must be guided by his wisdom in all
their movements.  Such will wait upon the Divine
gift, and never attempt any thing of themselves.
It has also appeared to me that if the members of
our Society join with other people, and carry their concerns out of the Society, they will in this way weaken
themselves; and by carrying their concerns abroad,
they will weaken the travail of the church.  Whereas,
if they would keep to their individual exercises, until
they had ripened in their own minds, they would then
be opened in the church with weight, and be acted
upon according to the mind of Truth; and as no good
effort rightly made is ever lost, a happy effect would be
produced.  The members being  thus united, and
moving together, would be a strength to one another;
and the unity of the Spirit, which is the bond of peace,
would be preserved.
In our reflections upon the degraded and suffering
condition of the oppressed African race, it is not marvellous that our sympathy should be powerfully excited, and that we should feel anxious to do something
for their relief. But we may remember with instruction, that Divine Goodness knows and sees all their afflictions, and in his own time he will open a way for
their complete relief.
It is quite probable that Pharaoh and his people
thought they held the Israelites by a tie that could not
be broken.  But while they were supposing they had
13




146               JOURNAL OF
them perfectly secure, the Almighty had determined
that they should be released. He therefore appeared
to Moses, on the back side of the desert in the burning
bush, and said to him "I have seen, I have seen the
affliction of my people which is in Egypt, and I have
heard their groaning, and am come down to deliver
them."  He then informed Moses that he was to be
his messenger to Pharaoh to demand their freedom.
We may remark the reluctance of Moses to go on this
important errand to the king of Egypt: but after Divine
Mercy had showed him his power, and put him in possession of means by which to convince those to whom
he was sent, that the Great Jehovah had sent him, he
went to his brethren, and to Pharaoh on the solemn errand, and told Pharaoh to let the people go that they
might serve him. The great business was now begun.
Pharaoh was apprised that he must let these people go.
Nor was there any abatement of the demand, until the
people of Egypt determined to drive them out.
Thus we may see that Divine Goodness in his own
way and time took up the cause of his afflicted people,
and completed their deliverance. By this wonderful
interposition of Almighty power and goodness, we may
see in the first place, that the Great Father of mankind not only sees but compassionates the sufferings of
his creatures, and in his own time will deliver them,
and lead them to. a land of promise. In the second
place we may observe that they had been in bondage
four hundred and thirty years; and not until the expiration of that period was there a Moses raised up to
plead their cause. It was then that the fire appeared
on the back side of the desert in a burning bush, and
the bush was not consumed It was then a Moses was




JESSE KERSEY.               147
brought to see this great sight, that the bush burned
and was not consumed. And here he was not only informed that a gracious God had seen the affliction of
his people, but that he had come down to relieve them
from all their oppressions.
Here we may see that He who inhabits eternity, and
whose name is Holy, not only regards the situation of
his creatures, but in his own time makes a way for
their enlargement. It was so with the children of Israel; and it must be so with the people of the African
race. But if we take a deliberate view of the African
race, and consider their situation, and of their being
brought to America, it appears to be one of those cases
that we may believe is under the notice of a superintending Providence; and I cannot doubt that in his
own time and way he will complete their deliverance
from the state of bondage and degradation that they
are in. I cannot therefore but wish, that as Friends
are the only people who acknowledge the Divine
Spirit as the only safe and sure Guide to man,-they
would, in this concern, carefully mind the light of
Truth in themselves, and keep out of all the mixtures
that are in the world in relation to the subject of the
emancipation of the enslaved African race.
Although I have no idea that the society of Friends
should think of other classes of professing Christians
as being inferior to themselves;-yet, as we believe
we have been separated from them by the spirituality
of our profession, it appears to me that the only way for
us to fulfill the duty we owe to the great cause of universal righteousness is to act our part alone. We are
not prepared to move or act with others, because we
profess to be governed and actuated by the impulses of




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a higher principle than they do; for other professors do
not pretend to believe in or wait for any divine influence communicated to man, as we do.  Therefore, if
we act up to the truth of our doctrine, we cannot do it
consistently in connection with others who do not see
the necessity of waiting for such influence. But by our
remaining together and faithfully following the impressions of the Divine Guide, as they are clearly opened
to us, we shall be more likely to perform our duties
correctly.
When Friends were separated from the rest of mankind, we know they were a persecuted people; and to
this day they stand very much alone in a doctrinal
point of view. Until other professors become willing
to admit the truth of their profession, I can see no propriety in Friends joining with them in carrying out the
testimonies of Truth.  It is a fact that the doctrine we
hold of waiting for the manifestation and qualifying influence of the Spirit, is a persecuted doctrine by many.
And as the testimonies of Truth held by Friends, can
only be promoted in the world by the power of the
Principle from whence they proceed, it can, in my
view, be the only safe way for the society to keep together, and carefully fulfill what they find to do in the
clear manifestations of the Light of Christ.
4th mo. 2d.-Time is passing on, and so far as I
can see, I am now quietly in my place.  No doubt
every period of life has its duties; and I esteem it a
privilege when I can have a clear sight of mine.
When we are wholly given up to do the Lord's will, it
is not often that we are at a loss in understanding it.
Our greatest difficulty in gaining a correct judgment, is
chargeable to ourselves.  The light of Truth is always




JESSE KERSEY.                 149
present with the honest and upright  mind; but
many live in great degrees of uncertainty, from not
having their own wills brought into subjection to the
divine will. There is no condition more desirable
than that of the perfectly passive state. It is when
this is our attainment, that we are free from all anxiety.
Many are kept in anxiety and trouble by anticipation.
They picture to themselves difficulties which never
take place; and thus disturb their own feelings and
sometimes the comfort of others.  If we properly considered the laws of Infinite Wisdom, we should probably find that our situation in this world was rendered
as favorable as we could reasonably desire, and that
the wants of nature are few and easily supplied. It is
from indulging in wrong habits that we are landed in
difficulty. The doctrine of the primitive believers
was, that " we brought nothing into this world, and it
is certain that we can take nothing with us out of it."
Therefore, according to their belief, " having food and
raiment, we should therewith be content."  Those
who are not so, do but make trials and difficulties for
themselves.
4th mo. 11th, 1840.-I was at a Monthly Meeting,
in which I felt my mind tried with a circumstance
that occurred; and which I considered to be out of
the order of Friends.  There was an appearance in
prayer, and during the time of vocal supplication, several persons kept their seats, and did not rise nor uncover
the head. Considering this practice, I felt tried; because I could not believe that such conduct would
ever be the means of building one another up in that
faith that overcometh the world.  In my reflections
upon the subject, my views were extended to the prin13`




150                JOURNAL OF
ciples upon which religious society should be formed.
There is no principle of equal value to the existence of
religious society with that of unity. If once the unity
of society is lost, all that will be left will be of
little value. Hence, I conclude that any part of the
conduct of a Friend which strikes at the unity of the
body is dangerous, and should be carefully guarded
against.
4th mo. 19th.-Since the death of my esteemed
friend Mary Lukens, it has seemed proper for me to
spend some time with the family she has left. Her
husband, Daniel Lukens, is much afflicted with a local
disease; and in reflecting upon his case, my sympathy
has been much excited. I find it is a valuable attainment to be resigned to our situation, and patiently
to wait the Lord's time for our release: for his time we
must believe is the best time.  When we are the subjects of pain and disease, there is sometimes a tendency in our nature to covet that a change might come;
and hence we are liable to the danger of becoming impatient. But if we indulge in that state of feeling, we
only increase our own suffering. The mind that can
retain a steady condition, is always the most happy in
the end.
In my reflections upon the variety which we have to
pass through in the journey of life, it has appeared to
me that kind Providence has subjected us to no one
circumstance, but with a design that each of them
should be useful, and tend to promote our improvement.  King David said of himself, " Before I was
afflicted I went astray." This may be the common
tendency of the human race, but it does not appear to
me to be necessarily so.  I view it rather as a conse



JESSE KERSEY.                151
quence of the want of watchfulness and true devotion
of mind.
4th mo. 20th.-I was at the Western Quarterly
Meeting of Ministers and Elders. In this meeting
Friends were much tried with a zealous woman who
seemed to think that much was laid upon her in consequence of the decline of Friends from a faithful regard to their religious principles.  But I saw that her
zeal was not governed by a proper knowledge of the
real state of things; and therefore her communications
only went to interrupt the minds of others, and hinder
them from being gathered to the proper state of feeling, and of learning our true condition.
During the consideration of the Queries, a dear old
father delivered a living and reaching testimony, which
had the effect to stir up the pure mind, and edify the
meeting. I rejoiced that he was so favored, and added
my testimony to the justice of his concern,-fully believing that he had presented a view that should seriously engage the attention of all present.
Next day the Quarterly Meeting for -business came
together, in which I was led back to the Mosaic account of creation,-and that when the earth was without form and void, and darkness was upon the face of
the deep, God said Let there be light; and there was
light. It appeared to me that this great principle,
both in the material and the spiritual world, could only
come from him who is declared to be " Light, and in
him is no darkness at all." In pursuing the opening
before me, I was led to show that the apostle Paul,
by the manifestations of this light, found that he was a
persecutor.  And hence he was led into a deep and
serious inquiry into his own nature, and the causes why




152               JOURNAL OF
he had been landed on such erroneous ground. By
this important search into himself, he became acquainted with the composition of man, and therefore
gave his testimony that " that was not first which is
spiritual,-but that which is natural."  In which he
fully agreed with the account given of the creation of
man,-that his body and the animal spirit were first
formed, and afterward the Creator breathed into his
nostrils the breath of life, by which man became a
living soul. Here, we have evidence of the state of
union between the Creator and the creature. Now to
preserve this union is the great design and object of
true religion; and this is only known and witnessed by
those who experience the animal nature subjected in
them to the divine. The testimony was owned by a
deep and solemn feeling in the meeting.
2d of 8th month, 1840.-I am now in the close of
my seventy-second year.  My thoughts continue to be
active in the various concerns of the day. After the
experience of a middling long life, I see no cause to
doubt the truth of the principle professed by Friends,
and their belief in the manifestation of the Divine gift
of God to man.  And it seems to me that if they are
faithful in following this heavenly Guide, they must
continue to be a light to the world, and advance the
cause of universal righteousness. Already it is evident
that they have been instrumental in holding up many
valuable testimonies. The rights of conscience have
been plead by them; and mankind now agree to a
large extent that it is a principle which no human authority can control, or has any right to interfere with
in matters relating to ourduty toward the Supreme Being.
Other testimonies are also embraced in the profes



JESSE KERSEY.                153
sion of Friends, that are of great value to mankind.
Witness their doctrine in relation to oaths,-a hireling
ministry, and bearing of arms.  Each of these is a testimony so important to the human family, that they
should all be kept in view and faithfully maintained
with the greatest integrity and care.  On the subject
of the ministry, their testimony to its purity and freedom is of sufficient importance to demand the most
rigid attention. If the Society should ever let fall this
testimony, it will be a departure from a great Christian obligation, and an immense loss to the subject of
the spreading of the light of the glorious gospel.
Besides the preceding valuable points of the principles of Truth, Friends have adopted the most rational
and perfect mode of social worship, that is to be met
with; because they meet and sit in silence. In this
state every mind has the opportunity of attending to
its own condition; and if it holds to a state of union
with the divine gift, it may in the silent state of the
meeting, be prepared devoutly to worship God in
spirit and in truth. Again, if an individual in the
meeting should be sensible of having been unfaithful,
or disobedient, and therefore should feel condemnation,-there is the advantage of silently attending to
its own case; and thus the mind may become prepared (by a deep-felt spiritual repentance) to return
with honest integrity to its merciful Creator, and renew  its covenant with him: in which case it has
gained a qualification to worship in the beauty of holiness.
Not only have these silent opportunities an advantage in favor of honest integrity, but they put it in the
power of the sincere-hearted to feel after, and to un



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derstand their real condition, their spiritual state. But
when an assembly are met together for the purpose of
divine worship and religious improvement,-and immediately on entering their meeting-house, begin to
pray, or sing, or in any other manner become active,there is great reason to doubt the soundness of their
proceedings; because it is quite probable that the services they so hastily engage in have no higher principle than the mere will and activity of the creature.
And though such may seem to kindle a fire, or warmth
of zeal, and to move in the light of the sparks thereof,
-they may find the effects of this creaturely activity
to be as declared by the prophet, " This shall ye have
of mine hand, ye shall lie down in sorrow."
8th mo. 9th, 1840.-Being now a member of Fallowfield Monthly Meeting, I was favored in one of our
religious opportunities with some views of the attribute
of mercy that were instructive; and it appeared to me
to be my duty to make the following remarks on the
subject.  We may hold a belief in the existence of
this wonderful attribute, and yet not be proper objects
for it to act upon. Those who witness the precious
enjoyment of this divine attribute, are such as sincerely
abhor all evil, and are endeavoring to be conformed to
the heavenly Father's will. Such are coming out of
the follies of the world, and are entering into the divine
life, and to these is the attribute of mercy extended.
But while people are living in the indulgence of the
passions and propensities of the natural mind, they
stand in a state of wilful disobedience, and therefore
are not children of the kingdom and government of
Christ. For, in order to become members of his
church, it is necessary that he alone should rule and




JESSE KERSEY.               355
govern all our actions.  Such as these are the objects
of his mercy, and it is his good pleasure to own them
by his blessed light, truth, and spirit, in their hearts.
To such is the heavenly Father's love, and his mercy
is over them for good, while they continue to walk in
his law.
12th.-This evening I was led into a state of serious thoughtfulness on the solemnity of the Divine admonitions.  I think I have never known a season of
so much heavy thunder, nor heard of so much destruction of property by the lightning. I cannot believe
that all these awful thunderings are the mere consequence of the common course of the elements. Doubtless, Divine Providence has certain fixed laws and
principles that usually operate in the general course of
all nature. But when a large number of buildings and
property is destroyed in one day, and in a particular
neighborhood, it seems right that it should lead the
mind into some serious inquiries, whether there is not
a special cause for the dispensation of those awful
events.
On the 14th, in company with Joseph S. Walton and
wife, I attended the funeral of Samuel Pennock. As
my mind was preserved in a state of inward attention
to the impressions of the divine gift, I found a concern
to invite the company into the meeting-house, and a
blessed meeting we had.  He that promised to be to
his people a present help in every needful time, graciously condescended to favor us with light and understanding, and by his heavenly aid the gospel was
preached in the life and simplicity of its own character;
and it appeared that many minds were visited with the
renewal of the glorious day-spring from on high. I re



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turned to my present peaceful home with a mind at rest
and peace in itself.
On the 15th of the 10th month, 1840, William Ellis,
from Monallen, and Caleb Ogborn, from New Market,
were at our meeting.  William's testimony was lively
and feeling. I felt much sympathy with him, as a
plain honest man, and wished him encouraged to a
faithful discharge of his duty; he being one of those
humble-minded men that have come into the society by
convincement.
24th.-I attended our meeting at Fallowfield, and
had an important testimony to deliver on the great advantages of waiting on the Lord. The meeting was
solemnized, and ended in the life.
11th mo. 7th.-I attended our Monthly Meeting, of
Fallowfield, held at Doe Run meeting-house. On my
arrival there I was agreeably surprised by seeing two
of my old acquaintances and friends, James Walton
and Joseph Briggs. I found they had left their homes
and rode upwards of forty miles on purpose to see me,
and know how I was situated, and what state they
could report my mind to be in. It appeared that some
who had gone from Friends had reported that I had
become melancholy, and was rendered useless. It is
marvellous how men can delight in detraction and in
spreading false reports. But when they become deluded, they can make even lies their refuge: every
work, however, has its appropriate reward, whether it
be good, or whether it be evil.
Having opened in our Monthly Meeting a concern
to visit Warrington Quarterly Meeting, and some meetings on the way, it was united with, and a Minute furnished me for the occasion. I accordingly set out on




JESSE KERSEY.               157
the 18th of the 11th month, 1840, having Joseph S.
Walton for my companion. We stopped a short time
in Columbia, where, amidst the rejoicings of the people on account of the election of President, one man
had his arm broken by the unlooked-for discharge of a
cannon, and others were in great danger of losing their
lives.
On seventh day, the 21st, the meeting of ministers
and elders met.  They were a small company; but in
sitting quietly among them, I felt thankful in being impressed with a clear sense that they were mercifully
cared for by the Head of the church. And a hope was
entertained that if they continue faithful, there will be
a gathering and increase of Society. Next day the
public meeting was mercifully crowned with a deep
felt solemnity. I have seldom witnessed the power of
Truth to be in such admirable dominion as in this
meeting.  I was led to show that the work of man's
salvation consisted in a perfect conquest over the natural spirit; and also that this was a change which christianity called for; likewise, that the apostle Paul in all
his ministry pointed to this victory as a state of the
triumph of the soul of man over the animal nature.
On the 23d, the Quarterly Meeting assembled, and
it appeared to be a solemn and important meeting. In
it I was led to open views of the necessity of obedience
to the gift of God, as the only means of being saved
from all iniquity. The meeting ended with much satisfaction, and in the evening following we had a precious opportunity where we lodged.
On fourth day, the 25th, we were at Huntington
meeting. It was an opportunity in which I was led to
urge upon the assembly the awful.necessity there was
14




158                JOURNAL OF
rightly to improve the time, in order that they might
be fitted and prepared to enter the eternal world. In
this meeting my mind was much humbled under a
sense of the mercy and grace furnished to that assembly. In the evening I had an important opportunity
with a number of Friends, in which I succeeded in
convincing most that were present, that as a Society,
we were called to peace; that in order to obey this call
it was necessary that we should remember that our
holy Head had declared that his kingdom was not of
this world; but that it stood in the peaceable, lamblike nature and spirit. Hence I inferred that the members of it should keep out of all strife and contention,
and set an example of complete separation from all the
noises and tumults that are going on among men; for I
could not see how Friends were to maintain the peaceable testimony with consistency, and at the same time
take a part in the political contests that were agitated in
the world.
26th.-We parted with Friends at Huntington, and
rode to Yorktown, where I had an appointed meeting
with the inhabitants. It was a memorable opportunity, in which many minds were solemnized by the
blessed power of the gospel of Christ, and I was glad
to find much tenderness among the people.  Visits
were also made to sundry other places, much to my
satisfaction. At Berlin, however, it was a time of
trial, but ended under a satisfactory solemnity. To me
it is always cause of thankfulness, when the people are
brought into a state of true silence.  It is then that I
believe the voice of the Shepherd and Bishop of souls
is heard, and the company benefited.
I was also at some places not much visited by




JESSE KERSEY.               159
Friends, and it appeared to be particularly encouraging
to many of the inhabitants to find that they had been
thought of in this way.
After my return home, my thoughts were often engaged in a view of some of the transactions that are
going on in the Society of Friends; and I have had my
fears that all things are not as they should be. The
part that is taken by some of our members, is of an
active kind; and I am afraid it will be said to them by
the great Judge of quick and dead, " Who hath required this at your hands?"  If it be an activity that
has its origin in the first or earthy nature, it will not be
approved by Him who has declared that he will not
give his glory to another, nor his praise to graven
images.
On the 25th of the 5th month, 1841, accompanied
by my kind friend, Joseph S. Walton, I left my present
residence, with a view of paying a religious visit eastward, as far as Nantucket. We called at Westchester,
and spent a little time with my daughter, who has been
much confined with sickness in her family through the
past winter. Thence we went on to Philadelphia, and
took the cars for New York, where we arrived on the
26th, and were kindly received at Dobel Baker's.
Here I had a visit from  Rachel Barker and her
husband.
28th.-I attended two sittings of the Yearly Meeting,
in both which it appeared to me that Friends understood one another, and they were satisfactory seasons.
In making my observations on Friends of this Yearly
Meeting, it was comfortable to find that brotherly love
and kind feelings prevailed among them. In one of
the sittings of this Yearly Meeting, I made some re



160               JOURNAL OF
marks on the value of Friends living in subjection and
obedience to the Divine gift; showing that it was only
as this was the case and practice of Friends, that the
life and power of God reigned over all. After the
business of the meeting was concluded, a solemn pause
took place, and Friends separated under a grateful
sense that they had been favored together in transacting the concerns that came before them.
After this I went on board the steamboat called the
"Narragansett," and by reason of a thick fog we were
kept on board till twelve o'clock on seventh day.
Then went on and arrived at New Bedford in the
night. On first day I was at two satisfactory meetings
there.
We lodged at the house of William  Rotch, who
lives here in the full enjoyment of ample means, and
the disposition to accommodate his friends, and make
them comfortable. In this town, which is handsomely
situated on the sea shore, there are many houses that
appear like palaces; one of which was pointed out to
me, that cost in building, eighty thousand dollars!
Such are certainly not proper examples for Friends;
yet in this place there is much that goes to prove that
the wealth of the world has very much led away some
from the principles of moderation, plainness, and simplicity, as professed by the Society.
On the afternoon of second day, I made some visits
to the aged and afflicted. One was to Ann Rotch, the
daughter of my old friend, James Smith, of Philadelphia. She was in poor health, and aware of her situation. I was pleased to find her possessed of so much
clearness of judgment, and correctness of views, and it
seemed to me that she might come to a happy close.




JESSE KERSEY.               161
Another visit I made to the widow of Samuel Rodman.
Here we had a religious opportunity, which seemed to
be a favored one. This dear friend was then turned
of eighty years old, and still vigorous and lively. In
these visits I had the company of Sarah Underwood, a
valuable minister from the Genessee country. Next
day we embarked on board a steamboat, and had an
agreeable passage to Nantucket, where we arrived
about five o'clock, and went to the house of Nathaniel
Barney.
6th month, 2d.-After taking a ride to the margin of
the ocean, and viewing the awful grandeur of the returning waves, beating in endless succession upon the
sandy beach, we returned to the town, and at half-past
seven o'clock proceeded to an appointed meeting. It
was a time of trial, from a sense of great indifference to
the concerns of true religion. But feeling my mind
acted upon by a necessity to advocate the great cause,
I rose and communicated what seemed to be given me;
and found by continuing in the patient travail, that life
was in some degree felt, and the meeting concluded
under a sense that the cause of Truth had not suffered
by it. Next day I attended Friends' week-day meeting, in which I felt my way to remind them of the great
obligations we are under to the Giver of every good
and perfect gift, for the merciful influences of his blessed Spirit, by which we are put in mind of our duty,
and by which also we may see how to stand in the
divine sight.
4th.-I looked round the town of Nantucket, and
found it to be a place of but little regularity.  There
are great establishments for preparing the oil for use
which is obtained by whaling; and there are large
1.4~




162               JOURNAL OF
quantities of spermaceti candles made here. Those
who are engaged in this kind of business must employ
a large capital. There is danger in such large concerns
of worldly business, of the mind becoming too much
engrossed therein, and thereby being led away from
that state of watchfulness and careful attention to duties
of a more exalted nature, becoming beings formed
for the enjoyment of immortality and eternal life.
We visited several persons advanced in life, one of
whom was a man turned of ninety years of age, who
had lost his eye-sight. This man makes no complaint
about any thing. He thinks the time of his stay here a
subject with which he has nothing to do; but that it is
his duty to wait patiently until his change comes. It
was instructive to me to be convinced by the example
of this individual, that it is possible to be so disciplined
as to be perfectly at rest on the margin of eternity.
6th.-I am convinced that Friends here have much
in their power, if they would but keep subject to the
blessed government of Christ, our holy Head. In that
case an example would be set that would have a very
convincing effect upon others. We attended their two
meetings held this day; and although I did not find
the life and power of Truth to rise into dominion in so
eminent a manner as has sometimes been the case, yet
the opportunities were favored with a good degree of
solemnity, and I parted with Friends under a feeling
of gospel affection.
This evening, in a parting opportunity with a number
of Friends, a solid and deep feeling was experienced,
under which a door was opened to pray to God for the
glorious coming and advancement of his own righteous
cause of Truth in the earth. The minds of those pre



JESSE KERSEY.                 163
sent were rendered near and dear to one another, in the
pure feeling of the blessed gospel of Christ, the Saviour
of men.
In passing about among Friends on this island, I
perceived they were in the habit of much conversation.
I felt the want of stillness, and was desirous to promote
a disposition of retirement; believing that as Friends
get off from this inward, attentive state, they suffer a
serious loss, and become weakened, so as to depart
from that lively feeling in which a knowledge of the
mind of Truth is gained.
After visiting the poor at the house provided for
their accommodation, and having a satisfactory meeting
with the colored people, we parted with friends of Nantucket, and had a favored passage to New Bedford.
In the evening we had a serious, and it is hoped a profitable meeting in this place.
Next day, the 10th of 6th month, we parted with our
New Bedford Friends, and had a pleasant journey to
New York, partly on the railroad, and partly by steamboat. In travelling at this amazingly rapid rate, my
mind was forcibly struck with the vast difference
between our getting along, and the travelling of
our early Friends.
On seventh day evening we had a meeting at
Friends' meeting-house on Downing street. Soon after
it *as gathered, a precious solemnity was felt; and
during the testimony that I was led to deliver, this
solemn feeling was happily increased; and such was
the blessed effect that it seemed to embrace every mind
present. I returned to my lodging rejoicing that Truth
had reigned over all, and passed the night in sound,
refreshing sleep.




164                 JOURNAL OF
13th.-First day morning, I attended Rose street
meeting; in which I felt my mind opened to offer a
small matter. But darkness seemed to thicken before
me, and after saying a few words, I sat down, content
to bear my own burden.  After a few minutes, life
arose; and with it a happy covering of humble confidence in the power of Truth, which gave an authority to
proceed, and I delivered what was given me, to the relief of my own mind. In the afternoon I was at Hester
street meeting, in which I had a favored opportunity;
at the close of which I rejoiced because of the triumph
of the great principle of Truth.  The service was principally to urge the necessity of man's devotion to the
manifestations of the light of the Spirit,-not only in
great affairs, but also in matters by some held to be but
small.
Next day I visited among my friends, and felt a particular satisfaction in the evidence of brotherly regard.
The day following, Amos Willetts took us in his carriage to his father's, at Westbury on Long Island.
16th.-Attended Westbury Monthly Meeting; in
which I had a testimony to deliver, which appeared to
have a solemnizing effect, and I felt renewed in a
blessed confidence in the guidance and government of
the Divine Spirit.  Next day we attended Jericho
Monthly Meeting, which was a satisfactory opportunity;
and I felt glad to observe the harmony prevailing
among Friends.  Lodged at Valentine Hicks's whose
valuable wife is one of the daughters of the devoted
Elias Hicks.
It is an important concern to visit the churches;
and in passing through the service, there is great necessity to be watchfilly on our guard; more especially




JESSE KERSEY.              165
in the present state of society. We now find that
Friends have various views and modes of thinking, as
to the duties we are called to: some think it is the duty
of the society to mingle with other religious professors
in promoting the cause-others believe that our preservation depends upon keeping separate, and minding
our own business. For my part, I cannot think that
we shall ever fulfill our duties, by getting into the mixture. It appears to me that the society has been much
favored from its first rise, with the pure light of Truth;
and that in our solemn deliberations, it has often been
our privilege to see that by dwelling alone we have
maintained our strength, and have been favored to see
what duties we are called to, and what subjects it has
been best for us to let alone.
20th.-Had a meeting at Brooklyn, which was a
precious opportunity. The sincere-hearted were encouraged, and the self-sufficient philosophers warned.
In the evening I had a very large meeting in the city
of New York; in which my way opened to deliver a
testimony, embracing a view of the importance of witnessing a subjection of the will of the creature to the
will of the Creator. The testimony had a solemnizing
effect: and I parted with Friends in much love.
Next day, we went on the steamboat, in the morning, and arrived in Philadelphia at one o'clock in the
afternoon. On looking toward home, I felt a stop in
my mind, and it appeared right that I should appoint
two meetings in the city, if way opened for the same.
But some Friends did not unite with this proposal.
22d.-This morning I felt at liberty to return home,
where I arrived in the afternoon. It was cause of
gratitude to feel my mind clothed with a peaceful quiet




166               JOURNAL OF
on my return. I also had much cause reverently to
adore my merciful Creator for having furnished me
with the needful help for every service unto which I
was called.
When we are drawn from home in the service of
Truth, it is a great favor to be permitted to see our way
clearly from day to day, as we are passing along. But
sometimes there are individuals who, from a particular
desire that their meeting, or some other place should be
visited, will try to urge the consideration of their proposals. By listening to the persuasions of such, the
mind may become clouded; and thus the proper qualification to decide correctly may be lost, and the understanding involved in doubts.
When an instrument has been qualified to deliver a
powerful and baptizing testimony, there are sometimes
found those who extol him and thereby endanger his
standing by raising in him a high opinion of his own
qualifications. This applause of the instrument is always improper; and if the minister is not well guarded,
may produce a very dangerous opinion of his own consequence.
27th.-On looking over the testimony of Margaret
Fell concerning her husband, George Fox, it appeared
from her account, that he was a man of constant devotion to the cause of God. In her view he was the first
great instrument, raised up by the Divine Power to
preach the everlasting gospel, after the dark night of
apostacy that followed the days of the primitive church
of Christ. Her testimony is a very clear one. But it
would seem extraordinary, if the society of Friends in
less than two hundred years should depreciate, and




JESSE KERSEY.               167
lose the life and power of religion, so as again to descend into a state of apostacy.
On the 20th of the 8th month, 1841, accompanied
by Joseph S. Walton, and Abigail, his wife, I set out
on a visit to some meetings and places in Lancaster
county.  That evening we lodged at Jesse Webster's.
On first day the 22d, in the morning, we attended
Lampeter meeting, and I found the way open to deliver a testimony therein, and felt satisfied. In the afternoon I was at a meeting appointed in a neighborhood from among Friends.  In it my spirit suffered
under a sense of the want among the people, of being
devoted to the gift of God in themselves; yet I was
favored to deliver a very instructive testimony among
them.  My mind was in good measure relieved;
though I could but mourn over the effect produced by
an outward and formal ministry. Oh! saith my soul,
when will the professors of the name of Christ, cease
from man whose breath is in his nostrils?  When will
the inhabitants of the world come to rely alone upon
that gospel which is preached in every creature, and
which is the power of God unto salvation to all them
that believe in and obey it! My spirit is grieved with
the kind of preaching that is tolerated in the world, because I am sensible that much of it proceeds from that
spirit that is cursed above every beast of the field. It
seems to me that mankind are generally under and
subject to the first, or animal nature; and that by the
activity of this nature alone, they are led and moved in
most of their professedly religious devotions. But all
that can be gained by the wisest of those who are not
subject to the eternal word of God, will end in disappointment and death; because it is not only by the




168                JOURNAL OF
power and influence of this living word, that the soul
of man will ever be separated from the transgressing
nature, and raised into the enjoyment of the favor of
God.
After visiting some of our friends, we had a meeting
at Bart on third day the 23d of the month.  In this
meeting my mind was again opened to bear a living
testimony to the power and influence of the gift of
God to man; showing that as the members of the primitive church stood faithful to this divine gift, the great
cause of universal righteousness was advanced in the
world. And that when the professed members of the
church departed from the heavenly gift, the church lost
its original standing, and darkness and superstition
were introduced. If we of the present time are kept
in the life and power of the gift of God, we must embrace it as our supreme teacher and director; for no
other power or principle can ever redeem the soul of
man, and give a qualification to enjoy the society of
the blessed in the kingdom of God.
We lodged at Levi Pownal's, where I found the
children respectful to their parents, and pleased with
our company. I have often been in families where the
conduct of the children has been very different.  I believe it will always be found to be the case, that when
they are taught a respectful obedience to their parents,
they will be kindly disposed toward their friends.
24th.-We were at Sadsbury meeting, which was
large for the place.  In it my mind was much oppressed; but as I kept in the patient labor, life rose,
and way opened for the delivery of an important testimony.  I saw in the pure light that the state of the
professors of the name of Christ, was generally one of




JESSE KERSEY.               169
great darkness; and I reminded Friends of the ground
occupied by the primitive believers; and which, after
a long night of apostacy and darkness, was again taken
by our early Friends. I also held up the view, that
the true light would again shine forth, and that many
as from the four corners of the earth would be led by
it, and thus be fitted to belong to that glorious company which John saw, that were gathered out of all nations, kindreds, tongues, and people. The meeting
ended with solid comfort, and in the afternoon we had
an agreeable ride home.
15th of the 10th month.-I was invited to attend
the funeral of Isaac Smith's son. He died of a fever
that has been prevailing in Chester county, and has
taken off several blooming young persons. A large
company of young people and others came together on
this solemn occasion, and attended the meeting at
London Grove.  In this meeting, my mind was seriously impressed with the remembrance of that scripture
testimony which states that all have sinned and fallen
short of the testimony of the glory of God.   I observed to the meeting, that I had no doubt this was a
true testimony confirmed by the witness for God in
every breast. It was therefore necessary that we should
endeavor to have the burden of this condemnation removed before we go hence and are seen of men no
more. A merciful God has provided the way and
means of our deliverance from this burden, if we are
willing to embrace the terms.  He has declared by his
prophet, that if we cease to do evil, and learn to do
well,-though our sins have been of a deep dye, yet
he will remove them, and love us freely. It was an
15




170                JOURNAL OF
opportunity to be remembered, and I returned home
with the reward of peace.
On the 20th of the 10th month, 1841, I set out to
attend Baltimore Yearly Meeting. On my way thither,
I was at Deer Creek meeting, and we were favored
with a comfortable solemnity. I was led to point out
the necessity of being faithful to the Divine gift; and
to show that in consequence of the unfaithfulness of
some, the church was deprived of its dues. I saw that
it was possible, when the day of account should come,
to be in a state wherein the charge would be made,
that " I was an hungered, and ye gave me no meat; I
was thirsty, and ye gave me no drink," tic. The testimony appeared to make a deep and serious impression,
and I was glad I had been with them. We lodged at
John Jewett's; and next day rode to Baltimore. It
was very comfortable to meet a number of valuable
Friends, and I rejoiced to feel the prevalence of brotherly love among them.
While there, I felt an engagement to appoint a meeting in Lombard street house, at the west end of the
city. It was a large meeting, in which the pure light
and power of the gospel was livingly felt to be in dominion; and it might be said to be a memorable meeting. I had also a meeting appointed at the east end
of the city, wherein I felt the power of truth to qualify
for the service, and an important testimony was delivered. But the meeting appeared to be injured by
communications that were consided as improper additions.
I attended most of the sittings of the Yearly Meeting, in which Friends were much favored with a precious covering of solemnity. Among the subjects brought




JESSE KERSEY.               171
before them was a proposal from one of the quarters to do
away their tenth query. This case drew forth some instructive remarks on the danger of indulging in the society a disposition to be making changes, where no real
necessity or advantage may require such a measure.
During the time devoted to a consideration of this subject the minds of many Friends were profitably turned
to reflect on the consequences which might justly be
feared as the result of this changeable disposition.
Some of the changes which have already been made,
were adverted to; and it appears probable that in regard to some of them, Friends may yet see that it will
be better to return to the old ground. This was held
up to view in relation to that change of discipline
which refers to the appointment of elders periodically.
It is seriously doubted whether this alteration in regard to appointing elders has not been a loss to society
much greater than any benefit that has yet arisen from
the change.
In my best judgment upon the subject, I have never
been prepared to unite with this measure; because I
believe that no one can rightly be an elder in the church
but such as are divinely gifted for the service. Now
when the gifts of such are acknowledged by their being
appointed to the station, to remove such from the service, or to limit the period of their standing in the
office of elders, must be a loss, and no profit either to
themselves or to the meetings. It produces unsettlement, and frequentlyconsequences that tend to weaken
the bonds of society.
On the 20th of the 8th month, 1842, I went, in
company with Joseph S. Walton, on a visit to some of
the meetings of Friends in Abington and Bucks Quar



172                JOURNAL OF
ters. Next day we attended Darby meeting, which
was a solemn opportunity; one in which I was favored to discharge my duty by delivering among them
a plain testimony; —showing that all were blessed
with the gift of the Divine Spirit, which was our allsufficient teacher,-and that the nearer we kept to this
guide, the more certain we should be of the perfection
of its testimony. In the evening I attended a meeting
appointed at Spruce street, Philadelphia; which though
a season of favor to many, was very trying to my own
mind.
Next day, we rode to Frankford, and had an evening meeting there. It was an opportunity in which I
felt the power and light of Truth to be over all, and
have abundant cause reverently to admire the mercy
and goodness of God, in furnishing the necessary
qualification to fulfill the service to which I was called,
and by which the assembly were baptized into a state
of great solemnity.
23d.-We  went on to Samuel Comfort's, at the
Falls, Bucks county, and next day attended the Quarterly Meeting of Ministers and Elders held there. In
this meeting my mind was deeply exercised in support
of our Christian testimony to the reality of the manifestation of the spirit of God in man, given to him as
his all-sufficient guide from earth to heaven. It was,
I thought, a profitable opportunity. The Quarterly
Meeting for business next day, was a very trying time.
The ministry was in the mixture, and there was a
clashing and opposition manifested between two classes
present.  I felt best satisfied to remain silent.  But it
was clear to me that Friends will have to maintain the
discipline by taking a decided stand against everything
of the kind.




JESSE KERSEY.               173
After the Quarterly Meeting was over, we went to
Newtown, and put up with Joseph Briggs.  On sixth
day, the 26th, I had a meeting at Doylestown, and next
day one at Plumstead. Then rode to John Watson's,
at Buckingham, and attended a large and satisfactory
meeting there. After having a meeting at Wrightstown
on 2d day, the 29th of 8th month, we went by way of
Newtown to Byberry, and were at the monthly meeting
held there on 3d day. We next had an appointed
meeting at Horsham, on fifth day the 1st of 9th month.
Next day we rested at Joseph Foulke's and the day following had a meeting at Abington, which was large.
In the fall of the year 1844, in company with my
valued friend, Joseph S. Walton, I visited the following named meetings: first, Huntington; next had a
meeting at Petersburg, and then attended the Quarterly Meeting held at Huntington. Thence to Monallen, Pipe Creek, New  Market, and Sandy Spring.
Thence we went to Gunpowder, and attended Baltimore Quarterly Meeting held at that place. Thence
to Little Falls, the Forrest, Fawn, and Broad Creek
meetings.  We then crossed the Susquehanna river,
and were at Little Britain meeting, and thence home.
After being at home a short time, I again attended
Baltimore Yearly Meeting, and had two appointed
meetings after it concluded, both of which were satisfactory seasons. It is cause of humble gratitude that
He that was my morning Light, has now in the evening of life given me strength to fulfil his will in the
labors of the gospel.
1845, 20th of 2d month.-Having felt in my retired
situation repeated evidences that Divine mercy has condescended to crown the evening of my life with the
overflowings of his love, my mind has been led
15*




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to consider the present state of the world, and to
reflect upon what may be the probable events that may
be expected to take place. From the present appearance of things there is much that goes to prove that the
confidence of men in men is very much wanting.
Hence there is reason to believe that great degrees of
strife and contention will follow, the harmony and
peace of families and neighborhoods be broken, and our
country may be far removed from the quiet and happy
condition that was enjoyed in the early settlement of it.
It seems to me, that in a political point of view, the
state we are in is a very unhappy one; divided into a
number of parties, and much unkind feeling prevailing
with many, which must have the effect of alienating
the affections of one another, and hardening the heart.
The various societies and associations that are formed
for promoting particular objects, have too generally
indulged a disposition to reflect on others who do not
join with them, that they are quite as likely to do harm
as good.
According to the observations I have made, and the
views I have, I cannot believe that the world will be
reformed by any other spirit than the peaceable spirit
of the gospel of Christ. I am therefore a firm believer
in his doctrine. Now he has said, " Whosoever gathereth not with me, scattereth abroad." Therefore, unless
the minds of those who profess to be reformers are
kept under the government of the heavenly gift of the
Spirit of God, they will fail to improve the human
family.
We have many persons going about our country,
who are lecturing on various subjects; some on temperance, some on slavery, some on the doctrine of the




JESSE KERSEY.                175
peaceable spirit of Christ, &c. If those lecturers were
under the solemn feelings of religious duty thus engaged, we might in that case expect some happy
effects.  But there is much reason to believe that
many of them are acting from no higher or better motive than to have an employment of some degree of
respectability, and to acquire applause, or pecuniary
gain.  These facts go to prove that their motives and
their labors are very doubtful.
The subject of temperance is doubtless one of great
value to mankind. It has for many years engaged the
attention of the Society of Friends.  When they became concerned to notice the use of distilled liquors in
a society capacity, the article was common in nearly
every family, and it was a general practice to have
spirituous liquors in harvest fields. Very few farmers
thought of gathering their hay and harvest without getting a quantity of spirits for daily use.  It was also a
very common practice to have a dram in the morning,
almost the year through. The case is now very different.  We seldom meet with it in any Friend's house.
There is no necessity for Friends to be joining temperance societies. For the society of Friends is in itself
a temperance society, on the principles of Christianity.
As to the subject of slavery-every man who has
any just views of that subject, must be satisfied that it
is a very great evil in our country,-and of course,
must be desirous that the country should get clear of it
without delay.  But as it exists to a large amount,particularly in the Southern States, it will require some
time before it can be removed: and it is possible that
by pressing the concern too hard, the evil may be prolonged, instead of hastening the period of its final ter



176                JOURNAL OF
mination.  Taking a view of the state of the public
mind, and comparing it with the means pursued by
many for putting an end to slavery, there is some reason to fear, that they may result in a dreadful revolution.  To my mind it is a clear case, that every
cause must produce its own effect. If therefore, the
public mind should become violently agitated by the
parties opposed to each other, the danger might be
that it might bring about a state of war and tumult.
4th month, 1845.-The circumstances of Friends as
a religious society are such as to occasion many trials
to a sincerely devoted mind. Instead of knowing our
dependence to be placed on the government of the Divine Spirit, and waiting in all our proceedings for the
renewed openings and light of Christ, our holy Head,we too much depend on the powers of the human
mind as men and creatures; and hence there is a lack
of that deep and inward feeling after the mind of truth,
which is necessary in order to come to a true judgment, in concerns that are brought before us; and
thus, the animal nature takes the lead. The mind becomes separated from the spiritual life, and darkness
is felt to spread over our meetings. Hence, there is
not that unity and harmony in society, which was formerly experienced; nor are the proceedings and conclusions of society marked with the weight and clearness that once prevailed.
But notwithstanding these evidences of weakness
and dereliction of principle in too many, there are still
preserved some living members in our meetings generally. There is therefore ground to hope that Zion
may yet arise and shake herself not only from the dust
of the earth, but from all defilements of flesh and




JESSE KERSEY.               177
spirit, and come forward in her original dignity and
beauty, clothed with the sun and the moon under her
feet, and a crown of twelve stars upon her head.
In considering the present state of society, I have
had my attention turned to look at the causes which
have contributed to its decline from the ground it once
occupied. Among these causes this view has presented: Formerly, in the institution of our meetings
for discipline, those members only were permitted a
seat in them who were of orderly life and conversation, and who had a religious concern for the maintenance of our Christian testimonies,-all others were excluded as not being suitable to compose meetings for
discipline. These meetings being thus composed of
solid, exemplary and experienced Friends, were the
means of rendering them useful and preserving them in
a state of greater solemnity and feeling after the mind
of Truth in all their proceedings and conclusions. The
unity and harmony of society was thus promoted and
maintained,-the health, the welfare, and the preservation of the body, were the objects of the godly care of
the elders and livingly concerned members of the
church.
It may readily be conceived that when Yearly,
Quarterly, and Monthly Meetings, were composed of
this description of members only, that they were very
different both in their character and effects, from our
present meetings of discipline. Now it appears to me
that the time is at hand for the society of Friends to
return to its first principles in relation to these institutions.  It is time for rightly-concerned Friend to seek
after the mind of Truth, in regard to the maintenance
of order, and the exercise of Christian discipline, on




178           JOURNAL OF JESSE KERSEY.
the original ground that George Fox moved on in the
setting up of meetings for the discipline of the church.
On the 9th of the 9th month, 1845, I mentioned to
our Monthly Meeting, that my mind was impressed,
for the first time in my life, with a concern to make a
visit to the families of Friends, and, in this case it was
to Friends of Kennett Monthly Meeting. The concern
was considered and fully united with.
On first day, the  14th, I  attended  Marlborough
meeting. During this opportunity my mind was brought
into a feeling sense of the dependent state of man; and
I could see clearly that of ourselves we can do nothing.
After meeting I went home with William  Barnard, and
after dinner we proceeded together in the proposed
family visit, and had religious opportunities in four
families.
Thence we continued from day to day to prosecute
the concern, and I felt my way open to offer such remarks and communicate such matter for the consideration of those whom  we visited, as were from time to
time furnished me. I also attended the regular meetings as they came in course, and they were instructive
opportunities.
Here the journal, left by Jesse Kersey, ceases-that portion of it
which details the particulars of his visit to England is one penned
long afterwards, and is said to be much inferior in interest to another written at or about the time of the journey. To recover this
account the publication of the present volume has been considera.
bly delayed, but, after many fruitless efforts, it is believed to have
been irretrievably lost,




ESSAYS AND LETTERS.
As the rise of the Society of Friends was an occurrence of a very extraordinary character, and attended
with circumstances which prove the aid of Almighty
power, and the presence of unlimited wisdom, it has
appeared to me to be among the events that are worthy
of particular attention.  I shall therefore attempt to
bring into view such cases as appear to me to be of
vast importance to the world of mankind, in relation to
the objects they were calculated to promote, when
rightly understood and practically adopted.
It must be admitted as a remarkable circumstance,
that an individual should succeed, as was the fact in
the case of George Fox, in changing the order of a
powerful government on the subject of oaths. When
he took up this testimony to truth-speaking, and absolutely determined, let the consequences be what they
might, never to swear in any case, he stood alone in
this concern. Magistrates, judges, and lawyers were
all against him. To them it appeared to be an attack
upon the whole judiciary system.  The general apprehension was that oaths could not be dispensed with;
that they were always necessary in taking evidence
upon actions in law. It was insisted'on that evidence
in courts must be given under oath-how else could it
be credited? It would therefore never do to let any
visionary reformer lay waste the use of oaths. The
doctrine preached by an unlettered man on this subject
179




180           ESSAYS AND LETTERS.
must not be permitted to obtain credit, and therefore
he must be opposed.
Here, then, we find the conflict to commence.
George Fox brings the question of oaths to the single
point-whether to obey Christ or man. Jesus Christ
had said, " Swear not at all," but the civil power says
you must swear; I cannot obey both.  Which then
shall I obey?  George Fox makes his choice, and determines to obey Christ as the Saviour of men. He
cannot believe that the testimony against oaths is an
evil. But he is convinced that what Christ commanded
must be right, and that therefore the world must be reformed on this subject. Under these views George
Fox commenced and maintained his testimony against
swearing. We therefore find him uniformly firm in the
support of his belief, that it would be a sin for him to
swear. And when the officers of the government administered to him the oath, he would tell them that he
had never taken an oath in his life, and that his Saviour
had commanded him not to swear. This was his uniform practice; and generally he was sent to jail, where
he would remain until the way was made for him to
come out again, without compromising his testimony.
At Lancaster he was brought before the court, and the
judge ordered him to take the oath of allegiance to the
king, commanding the book to be given him. When
he had received the book, he opened it at the passage
where Christ commanded not to swear at all; and
holding up the Bible in the court, he thus remarked:
" You have commanded me to swear, and have given
me a book that says,' Swear not at all.'" Determining to do as the book directed, George would not




ESSAYS AND LETTERS.            181
swear, and of course was sent to prison, from which in
process of time he was released.
Thus it was with George Fox, until by his firm and
unwavering testimony against swearing, many were
convinced of the truth of his doctrine, and brought to
embrace the christian testimony against taking oaths in
any case whatever.  The government at length so far
gave up the matter, as to make a law by which an
affirmation should be accepted instead of an oath.
Here, then, we may see that a single individual, by
continuing faithful to the testimony unto which he was
called, became the great instrument of converting a
nation to the admission of a more correct practice.
Having settled the principle of speaking the truth,
and letting our yea be yea, and our nay, nay, and thus
determined that all oaths were unnecessary and unlawful to those who obey the command of Christ, George
Fox found in his devotion to the openings of the Divine
Spirit, that the worship and ministry which obtained in
England was outward and formal, and that the people
were led to trust the great concern of the soul's salvation to a mere formal acknowledgment of some of the
doctrines of the apostles and primitive christians, without experiencing the fulfillment of them in their own
minds. He was therefore impressed with a belief that
it was his duty to proclaim everywhere that the Lord
had come to teach his people himself, and to call them
off from a dependence on the teachings of men; that
Christ Jesus was the true light which enlightens every
man that cometh into the world, and therefore, if they
would come to Christ, they must cease to depend upon
man, whose breath is in his nostrils. He also declared
that the ministry of Christ was free; that the true
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182            ESSAYS AND) LETTERS.
worship was spiritual, and that the church of Christ
was made up of living members, a spiritual and heavenly church, not made with hands, as their steeple
houses were. He further held forth among the people
that their ministry was a false ministry, and their steeple
houses were idols; that their worship was not spiritual
but formal, and therefore of no value in the sight of
God.
In the preaching of George Fox, there was a baptizing power attended him, which took a deep hold on
the minds of the people, and many were convinced
thereby; so that in a few years many fellow believers
were gathered unto him, and came forth in the promulgation of the same simple and blessed doctrines.
Not only was George Fox abundantly persecuted and
calumniated through the instigation of the priests, being
frequently imprisoned, as well as beaten and abused
by the populace, but those also who became fellow-believers with him were subjected to the same kind of
sufferings; some being made and kept prisoners for
years, and much of their property seized and taken
from them, for fines and penalties imposed upon them.
But no power on earth could turn those early converts
from the faith they had in the divine gift, which they
felt in themselves, and which they knew was sufficient
to direct and support their minds under every trial.
According to the history concerning them, as given by
William Sewel, it is manifest that as they were persuaded they were led by the Spirit of God, so they were
supported by him.  And it would seem  that nothing
short of the preserving power of God could have sustained and kept them  in the wonderful manner in
which they were supported under the severe trials they




ESSAYS AND LETTERS.             183
met with from the priests and governments of that day.
The priests in particular were violent against them, because, as they said, they were a people that increased
in all parts of the nation, and not only those of the
middle and lower ranks among the people united with
them, but that not a few of those who were men of
rank, and of the first talents and standing, joined themselves to this society.  They were therefore alarmed,
and doubted what this profession might come to. It
seemed from their rapid increase, and from the love
and friendship that was among them, as if they might
in time triumph over them altogether. Such opinions
did take place in England, for we find that great man
Admiral Penn, when on his death-bed held sentiments
of this kind. Calling his son William to his bed side
when near his close, he said to him, " Son William, if
you and your friends keep to your plain way of living,
and your plain way of preaching, you will make an end
of the priests to the end of the world." It was partly
from fears and apprehensions of this kind, that Friends
in the beginning were sorely persecuted.
Contemplating the rise of this people, and how admirably they were supported and carried through those
severe trials and persecutions, it is obvious that nothing
short of divine power could have given them the capacity and strength, the patience and fortitude to endure
it all, and come out in the end such a respectable and
important society of people. What other power could
they lean upon, when the strong arm of the civil government was raised against them? It is from a conviction that the Lord only was their support, their
guide and protector, that I am of the judgment that
Friends were brought into being for the purpose of




184           ESSAYS AND LETTERS.
gaining to the great cause of christianity some important advancement in the world. Already they have
been the great instrumental means of teaching mankind
the doctrine of the sovereign rights of conscience. By
their sufferings they have maintained this doctrine, and
proved that the mind of man when brought into submission and conformity to the gift of God cannot be
subdued by any earthly power; that as men come
under the obligations and influence of Christian principles, it is vain for any earthly power to attempt to
compel them to bend to a different course, or to induce
them to adopt a different practice. It is therefore
obvious that Friends have been the means of establishing those principles, and that no human government
can triumph over the enlightened conscience.  Hence
we may conclude that Friends have only to conform to
their religious profession, and live up to the principles
of Truth, and they must convince the world that conscience is the sovereign right of the Almighty, and
must be left free.
The society of Friends have not only held up to
view the sacred rights of conscience, but they are also
persuaded that the same divine power and principle
which raised up George Fox and his fellow-laborers,
has given them a number of testimonies to advance in
the world. These testimonies and views they believe
must obtain, and will ultimately triumph over all opposition. Among these important discoveries of the light
of divine truth, stands conspicuous the testimony to the
free ministry of the gospel, in opposition to a hireling
or paid ministry. Friends believe that this testimony
can never be suffered to fall to the ground, but will
continue and increase until it shall (according to




ESSAYS AND LETTERS.            185
Admiral Penn's prediction) make an end of the priests
to the end of the world.
In the rising and spreading of Truth, the society of
Friends were called upon to advocate and maintain a
testimony to the equal and general right of all men to
freedom. In attending to this righteous concern, the
Society has set an example to the rest of mankind.
For although at one period they held slaves among
them, yet through patient, persevering labor they became separated from this evil; and for many years
past, no person can hold slaves, and at the same time
be a member of the Society.
The Society has also a testimony against contention, wars, and fightings; and no member can take
part in any of the military measures resorted to by the
government.  But in all the wars and fightings that
occur they must stand separate, and take no part in
any thing of the kind.  They know that Christ, the
Prince of peace has said that his kingdom is not of
this world; for if his kingdom were of this-world, then
would his servants fight.
The society of Friendshaving been raised up by the
power of the Almighty, and marvellously protected and
preserved, it would seem extraordinary if they should
be permitted to fall away, and cease to be useful in the
great family of mankind. And yet this must be the
case, if it should fail to answer the important end for
which it has been raised up in the world. It would
not be reasonable to suppose that the light with which
we have been blest, and the important testimonies that
have been given us to bear,-have been exclusively
for our own sake: and if there is cause to conclude
that our existence as a people has been with a view of
16~




186           ESSAYS AND LETTERS.
our being useful to others, it is then highly necessary
that we should continue faithful to the light that has
been given us. The testimony to the spirituality of
the Christian religion, stands eminent among those
with which we are furnished;-because it is clear that
if the great end of the coming of Christ was to establish a religion upon the doctrine of the immediate revelation of the spirit of God to the soul of man, (and this
appears to be one of the principles in regard to which
we stand alone, or differ from most others) it must be
evident that the maintenance of this fundamental doctrine is one of the main points for which we have a
being. It is therefore the duty of the society to watch
against everything that would tend to lead off from
faithfully supporting this testimony.
Now if we judge of effects from their predisposing
causes, there is no step the society could take that
would be more likely to become a cause of the loss of
this testimony, than that of joining with those who reject this doctrine,-and proceeding with them into actions and measures professedly for advancing moral and
religious concerns. Because, when we unite with others
who do not credit the belief that a divine guide is furnished to man, and proceed with them  to act on important concerns, without waiting for the direction and
influence of the spirit of truth, we are evidently departing from our own proper ground,-a dependence
on divine revelation. For, contrary to this belief in
divine revelation, those with whom we thus associate
generally maintain the opinion that their own reason,
understanding and natural faculties or talents, are a sufficient guide, and any further or higher qualification is
not to be expected.




ESSAYS AND LETTERS.            187
Now the society of Friends may be considered as a
people chosen for the support of the doctrines of the
divine gift to man as his own safe leader in every step
he takes. Therefore, the pursuit of any object which
in any measure dispenses with the necessity of waiting
for the divine manifestation in man,-appears to be
dangerous and should be carefully avoided by Friends.
It is cause of concern to find our members connecting
themselves with others of the class above alluded to,
for the purpose of advancing any of our religious testimonies. For, however sincere they may apprehend
themselves to be, there is reason to believe that such
will in the end balk the great testimonies of truth, and
fall away from the only safe ground, on which the upright maintenance of our religious principles, and our
Christian testimonies can be rightly supported, and the
cause of universal righteousness advanced in the
world.
ON PRAYER.
IT appears to me that this important concern is not
correctly estimated by many professors of religion; and
therefore on entering into the act, they lose sight of the
advice of the Saviour upon this awful subject. It appears clear, that he encouraged his disciples to live in
a state of prayer,-that they should always cherish in
their minds, desires for the blessings of preservation;
and therefore has promised that if we ask, we shall receive. Now  it is evident if no request is made,
there can be no reason to expect that anything will be




188           ESSAYS AND LETTERS.
granted. But those precious souls who are quickened
by an experimental knowledge of the love of God, are
always leaning upon, and looking to the divine spirit
for preservation; and therefore they ask in agreement
with the mind of the spirit, and that which they ask
for they receive.
But although such are the blessed privileges of the
saints, yet it may be taken for granted, that in the multitude of expressions used by many in the form of
prayer, it is in reality not such, and therefore will not
be granted.  In the sixth chapter of Matthew the
Saviour has furnished such views of this subject as
every Christian should seriously examine and consider.
He charges the Pharisees with loving to pray standing
at the corners of the streets, that they might be seen
of men. He also remarked that they made use of
many words; as if the great giver of every good and
perfect gift required to be informed of what we stood
in need of. On this point he tells us that our Father
knoweth what we stand in need of before we ask him.
He therefore recommends us to make our prayers in
secret; and assures us that our Father who sees in secret, himself will reward us openly.  As I have reflected upon this subject, I have been convinced that it
is time for a reform to take place in relation to it.
Many meetings are held-that go under the name of
prayer meetings; and in them the persons composing them are in the practice of what they call praying,
one after another. -So far as I can understand the subject, it would be improper for the different members to
repeat their request for the same thing.  If one person
is authorized to pray in a meeting, his prayer is cffered on behalf of all that are present. And it appears




ESSAYS AND LETTERS.            189
like a repetition, for another to put up his request in
the same meeting for the same thing.
By prayer, I understand that the individual solicits
that the will of God may be done. Any other request
must be contrary to the Divine Mind, and therefore
could not be acceptable to the Almighty, nor can we
believe that it would be granted. Prayer, therefore,
to be acceptable to God, must be dictated by the Divine Spirit. Consequently all those who attempt to
pray without being moved thereunto by the Divine
Spirit are acting in their own wills, and cannot be
thereby benefited.
In my reflections upon this subject I have been led
to desire that in the society of Friends especially, as
we profess to be a spiritually-minded people, we may
be very guarded how we undertake to call an assembly
into the solemn act of vocal supplication, upon any
outward natural feeling, or consideration. In my own
experience, I may say, that I have found, when I
have felt something moving on my mind and seeming
to point to a public act, that as I have calmly waited
for a clear opening to move therein, the impression has
subsided and settled away; and the mind has been
released by an inward and spiritual application to the
throne of grace. It is this kind of prayer that is
evidently recommended by the blessed Saviour of men.
Surely, if when we pray, we are to enter into the
closet and shut the door,-we are then waiting upon our
holy Head, and he will, according to his promise, reward us openly.




190           ESSAYS AND LETTERS.
ON THE MINISTRY.
IT has been the opinion of Friends, that the great
Creator of man is the sovereign Lord of conscience.
In accordance with this opinion, if any member believes that he or she is called to the work of the ministry, such have a right to offer their communications
in our meetings; and after hearing them, Friends are
to judge whether they have received a gift in the ministry or not. In fulfilling this duty great care should
be exercised not to admit into the mind any prejudice
against the individual so appearing, lest we should
be thereby prompted to throw discouragements in the
way of a tender and rightly-exercised mind, and thus
hinder him or her from coming forward, as might have
been the case had he or she been properly or tenderly
treated. For it sometimes happens that the great
Head of the church, in calling his exercised children
to the ministry, requires of them only the expression of
a few  words; and these appearing very simple,
Friends who judge only by the strength of the natural
understanding, may condemn or not approve them,when the appearance has been the fruit of pure obedience to a Divine call. In such case the poor minister
may be at a loss how to get along; when he feels in
himself an approving conscience for what he has done,
but finds his friends are dissatisfied. In this close trial,
if the individual sincerely believes that he is called to
appear in the ministry, and the officers of the church
tell him he had better be quiet, he had better be silent;
because the instrument can be under no obligation to
speak, where there are none to hear. But there may




ESSAYS AND LETTERS.             191
be a want of qualification to hear and to judge correctly,-as well as to speak.  Where the defect may
be in the hearers, it may be thought to be oppression,
under these circumstances, to silence the speaker. But
I do not consider that to be the case: because the
speaker is to lay by for a time only, and this may be
profitable for his deepening in the root of life; for by
this submission to his Friends, he is not to consider
himself acquitted from the concern, but merely held as
a probationer for a season, and may come forward
again when he feels the weight of the Divine call renewed.  Thus, harmony and unity and peace may be
preserved, and the right thing in due time take place.
THE church of Christ is one body, the members of
which live under the government of the same Head,
and are bound by their allegiance to him to maintain
the same important testimonies.  Hence, a question
arises whether, in the present divided state of the Society of Friends,* those who are of one heart and of one
soul are not kept more distinct and separate than they
should be in the right order of things? If this is found
to be the case,-and if in unity there is strength, what is
the part we are called upon to act in our present condition? I am of the judgment that it is time for something to be done that might lead to a reunion of the
society of Friends.
It has been a settled opinion in my mind, that our
religious society has not been raised up and rendered
conspicuous in the world exclusively for our own
* Alluding to the separation of 1827.




192            ESSAYS AND LETTERS.
sakes; but on the contrary, that we were intended to
be as lights in the world-as a city set on a hill that
cannot be hid. We have been called to hold up testimonies of great magnitude, and they are still required
to be maintained. Our testimony to a free gospel ministry, which is opposed to a ministry brought forth in
the will and contrivance of the natural man,-is not
among the least; nor is our testimony to the nature of
that spiritual worship which is acceptable to the divine
mind.  These, as well as various other testimonies
which we have been called to bear, are of vast importance to ourselves and to the world of mankind.
Considering those facts, it has been to me an instructive, as well as humbling circumstance, to witness the
simultaneous and awful shaking which has taken place
in all parts of the society; and I have been ready to
conclude it was just such a shaking and overturning as
we stood in need of. And it may even yet be that a
still more awful and solemn overthrow is to follow.
For what can we say has been the effect of the shaking
and agitation we have had?  Has it been the means
of humbling us, and bringing us back to the original
ground and fundamental principle of our profession?
Or rather is it not obvious that too much formality, indifference, and self-importance remain, and have even
increased among us?
Instead of being humbled, and recurring to first principles, and to our first love, are we not building again
those very things which are to be taken down-joining
hands with formal professors, and saying, " See how
they are coming over to us; witness their zeal in forming temperance societies, and in our testimony against
slavery."  But did the will and contrivance of the




ESSAYS AND LETTERlS.             193
natural man ever work the righteousness of God?
Verily nay; it never did, and never will. If we look
back to Friends in the beginning, it is manifest that
they were led by the Divine Spirit in carrying on the
works of righteousness, and bearing a faithful testimony
to the Truth. But the world and the priests persecuted them, and were very far from owning them or their
doctrines and testimonies.  Have we any reason to
believe that the spirit of the natural, unregenerate man
is in any degree different now from what it was then?
Certainly not any. And therefore if the preservation of
a pure testimony to the way and work of God's salvation now is the same as it was in the beginning, it
must be evident that those who are joining with the
spirit of the world are departing from the true ground
and foundation, and are entering into connection with
that which is no better than idolatry.  For other
foundation can no man lay than that which is already
laid, Jesus Christ, the righteous. Hence we may infer
that as respects the principles of the society of Friends,
the stir and noise that is being made in the world, are
only the products of that spirit which is " cursed above
every beast of the field." It is therefore highly needful
for Friends to have their eyes opened, and to see where
they are going, and what they are doing. For if the
cause of God and the advancement of his kingdom is
promoted in the earth, it must be by his own Spirit
alone, and not another.
If the foregoing views are correct, it is high time for
the members of our Society to be awakened, and to
recur to first principles; for it is certain that if we
depart from the Divine Guide, and connect ourselves
with those who do not believe in the testimony and
17




194            ESSAYS AND LETTERS.
influence of this precious gift, there will be on our parl
a falling away from the Truth,-and the spirit of antichrist will gain the ascendency. I am  abundantly
convinced that it is not in the wisdom or talents of the
natural man merely to see into the path of divine
appointment, nor can the mere wisdom and contrivance
of the creature ever promote the great and glorious
cause of the all-wise Creator.
Hence I feel it as a duty to leave this testimony behind me, to the absolute necessity that exists for the
Society of Friends to maintain their profession and
practical belief in the only sure and saving principle of
divine wisdom  given to man for his guide into all
Truth.  And I am persuaded that as we come home
to this heavenly ground and abide on this safe and
solid foundation, the great body of Friends will continue to be made use of by our holy Head in advancing
the blessed kingdom and government of Christ on the
earth. But should we suffer ourselves to be beguiled
and led away from the sure foundation, and thus join
in with measures pursued by the carnal wisdom and
will of the natural man, we shall fall away from our
proper standing, and shall wither and dwindle from the
life and power of the gospel. It is therefore my ardent
concern to call all my dear friends every where, to
come out of Babylon, and touch not the unclean thing.
Then He that was the morning light of the Society,
and by whose light and power Friends were marvelously directed and preserved, will continue to be our
leader, our guide, and our preserver, in safety and in
peace, to our great consolation, and to the glory of his
ever excellent name.




ESSAYS AND LETTERS.            195
ON WAR.
IT has been my lot to be frequently engaged in defence of the peaceable principles of the Christian
religion. During the last war with Great Britain, I
felt a concern to go to Washington, in order to try to
prevail with our rulers to embrace the first opening to
close the contest. When there, I first called on James
M'adison, the President of the United States, and mentioned to him how affecting it was to contemplate the
condition of the inhabitants along the frontiers of our
country, exposed as they were to the sound of the
instruments of death. He seemed to feel the weight of
my concern for the return of peace to our land. I had
also an opportunity with James Monroe, then Secretary
of State. I found him surrounded with a large company of gentlemen and ladies, as they are usually called.
The company seemed to look upon us as out of place,
and some of them smiled upon our appearance and
manners. But while I was opening my concern, particularly in relation to the afflicted inhabitants along the
frontiers of our country, I observed several of those
called ladies who shed tears. The Secretary handed
me a printed sheet of paper, which he said would show
me the justness of our cause. I remarked that I would
look over it; but before leaving the subject I would
mention a case that had occurred between two wealthy
and high spirited men. They had unhappily misunderstood each other, and a quarrel ensued.  Such were
their high-toned feelings of animosity that all that
could be done to reconcile them seemed to be without
effect.  It happened, however, that these two men




196           ESSAYS AND LETTERS.
were one day riding out, each in his own carriage, and
about to meet in the road. The one thought he would
not turn out, and the other determined on the same
course. But when they were coming near to each
other, one of them  reflected that it would be a shameful business to break down in the public road, when
there was ample room for them to pass without coming
in collision. With these thoughts he told his driver
to turn out.  The other then said if the first had not
turned out, he intended to do so. In this case he that
first gave way acted the most honorable part, while the
other could make but a poor acknowledgment.   Now
here is the difficulty. Men are commonly too self-willed, and will not yield as they should do when provocation or disputes, real or imaginary, occur, and thus it
is that quarrels and wars are commenced and carried on
with a vindictive spirit.  The secretary confessed that
such was human nature, and that hence it was that
wars were continued in the world.
ON THE FORMS O]'WORSHIP AMONG FRIENDSB
IT has been very judiciously remarked, " That no
form of meeting together for the purpose of Divine
worship could be more perfect than that of meeting together in silence: and therefore it was impossible to
make any improvement upon this form."  Now this
" form of meeting" is intended as an introduction to
the " substance" of the figure used by Jesus Christ in
relation to the spirituality of all acceptable worship.
After cautioning his disciples against the formality and




ESSAYS AND LETTERS.             197
many words of the hypocrites he says.  "But thou
when thou prayest, enter into thy closet, and when
thou hast shut the door, pray to thy Father which is in
secret."  " And when ye pray, use not vain repetitions, as the heathen do."
But the perfection of the outward form of meeting
together in silence, is subject also to the act of vocal
preaching and vocal prayer, for the purposes of mutual
comfort, instruction and edification.
In accordance with what are considered apostolic
views of the forms connected with preaching and
praying, the person who believes him or herself Divinely called vocally to preach or to pray in a meeting
uncovers the head in testimony of reverence to the
Divine Fountain whence all true gospel preaching and
acceptable prayer proceeds. To this form of uncovering the head in time of public vocal supplication, is
added that of kneeling, as the expression of humble
and' reverential feeling in thus approaching the throne
of grace, and addressing the Majesty of heaven. The
company, or assembly present on this solemn occasion
also rise, and the men uncover their heads in token of
reverence to the Divine Being thus vocally addressed
in their hearing, by one professing to be Divinely
moved thereunto.
These views of the subjects of Divine worship, gospel ministry, and public vocal prayer, appear to be
consonant with the principles and practice of the primitive Christians, and those of our early Friends, such as
George Fox, Robert Barclay, William Penn, and other
faithful Friends in that day, and ever since down to
the present time.
Ever since the year 1719, our Discipline has con17



198            ESSAYS AND LETTERS.
tained the substance of the following conclusion and
judgment of the body. "As the occasion of our religious meetings is solemn, a care should ever be maintained
to guard against anything that would tend to disorder
or confusion therein.  When any think they have
aught against what is publicly delivered, they should
speak to the party privately and orderly; and if any
shall oppose a ministering Friend who is in unity
and not disowned by any meeting, in his or her preaching or exhortation, or keep on the hat, or show any
other remarkable dislike to such in time of prayer,-let
them be speedily admonished as disorderly persons
who endanger the peace and oppose the charity and
brotherhood of the church."
In this clause of the Discipline and regulation of society, the keeping on of the hat in time of public vocal
supplication appears to refer to cases of" dislike" toward
the individual thus engaged. But there are and have
been those who keep their seats, and keep on the hat,
in time of vocal prayer, when no dislike or disunity is
felt toward the person so engaged. And among these
are found such as plead a conscientious scruple as the
ground of their not conforming to this long-established
order and custom. This plea of conscience appears to
arise from the mistaken motive of considering the custom of rising and taking off the hat, as intended to express unity with what is uttered in vocal prayer, or
unity and respect or reverence toward the individual
praying. But the origin of the custom had no further
reference to the person supplicating, than a belief of
his or her being, or professing to be immediately called
to this duty, and Divinely qualified to perform it.
Now the Yearly Meeting and the society of Friends




ESSAYS AND LETTERS.              199
from  the beginning appear to have considered the
" form" of rising and uncovering the head during the
time of vocal supplication in our public meetings, as
tending to the solemnity and right order of those religious opportunities: and therefore provision is made
in the Discipline in order to guard against everything
that may "tend to disorder or confusion therein." But
on such solemn occasions, for some to stand up and
uncover the head, and others to keep their seats with
their hats on has the appearance of " disorder," and
tends to the " confusion" of young and tender minds,
who are unable to account for this diversity of practice.
Considering the simple form of rising and taking off
the hat, as having been adopted by the society on the
principle of its being an appropriate expression of reverence to the Divine Being on the occasion of his being
thus vocally and publicly addressed, it seems difficult
to assign any just cause of a conscientious difficulty in
the case with any one. No one is injured by it-and if
the act takes place merely in submission to the judgment
and established order of the society, it cannot harm any
one to comply with the custom. But it may promote
an essential benefit to ourselves and others, to conform
to this solemn order from the principle and feeling of
reverence and love to our heavenly Father,-and may
tend to the harmony, peace and satisfaction one of another.
THE society of Friends as a distinct body of Christian professors, appears to have been raised up for great




200            ESSAYS AND LETTERS.
and special purposes, and to be as lights in the world
of mankind.  Hence in the early rise of the society,
we find by their history that Friends were called to
maintain testimonies to the Christian religion which
were different from those of other professors; and yet
were consonant with the scriptures and with the doctrines of Christ and his apostles. Among these important testimonies was that in relation to the spirituality of Divine worship. They believe that as " God
is a Spirit," so the worship that is acceptable to him
must also be spiritual. They believed also that " God
is love," and therefore that all true worshippers must
dwell in love, agreeably to the command of Christ.
They likewise believed that God had come to teach
his people himself, by the light of his own spirit in
their hearts. Hence, as they found the profession and
manner of worship among the different sects of professors, to be outward and formal, under the influence of
a mercenary priesthood, they were induced to withdraw from them and hold their meetings in silent waiting upon God, unless some were called to minister of
the free gift of the gospel to the people.
For their faithful maintenance of this testimony to
the public, social, and spiritual worship of Almighty
God, they underwent severe trials and persecutions,
being often stoned, mobbed, and dragged out of their
meetings, at the instigation of the priests.  They were
also fined, imprisoned, and many were spoiled of their
substance, and died in noisome jails and dungeons.
But nothing could shake their confidence, or divert
them  from the performance of this reasonable duty,
when at liberty and in health. Hence, when they were
debarred from entering their meeting houses, by an




ESSAYS AND LETTERS.            201
armed force, or when these were demolished by the
rude mobs,-they would meet in the streets or on the
ruins, as near the appointed place as they could-such
was their love one to another, and such was their zeal
for the support of this righteous testimony that the declarations made by one of them to their persecutors,
seemed applicable to them  all-" You might as well
think to hinder the sun from shining, or the tide from
flowing, as to, think to hinder the Lord's people from
meeting to wait upon him, whilst but two of them are
left together."
But what shall be said now in this day of outward
ease and liberty? Is this testimony to the public and
spiritual worship of our Almighty Benefactor, of less
importance to individuals, and to the world of mankind, than it was formerly? Surely not. Then how
is it that our religious meetings are neglected by so
large a portion of those who consider themselves as
members of the same society, and-profess the same
principles and testimonies, that our predecessors did?
This delinquency is complained of from year to year,
in the Reports of the state of society carried up to almost every Yearly Meeting from its constituent branches. Not only is this neglect continued from year to
year, embracing a large portion of our members, more especially in relation to meetings held near the middle
of the  week; but a considerable number wholly
neglect all our meetings; and another class of members, some of whom may be said to occupy conspicuous stations in society, do not hesitate to express
their doubts of the usefulness of our religious meetings,
and hold up the view that people may be as good at
home.




202            ESSAYS AND LETTERS.
Such being the present state of the society of Friends,
it may well be queried whether we are the same people,
holding the same principles, testimonies and views as
were practically held and manifested by early Friends.
It is evident that very many who claim a right of membership in the society are deficient in the practice of a
due attendance of our religious meetings; and hence
they fail of this evidence in support of the important
testimony to the public worship of the Father of
spirits. Social worship embraces the doctrine and
principle of brotherly love. Must it therefore be inferred that those who neglect to attend meetings for
worship, are deficient in love to their brethren.
But, without entering into inquiries after the causes
of delinquency, the fact is obvious and certain. And
while this continues to be the state and condition of
the society it cannot, in relation to this and other
important testimonies, be as a light to the world, and
a useful body in spreading the pure doctrines of the
gospel among mankind.  It therefore appears highly
needful for livingly-concerned Friends to seek for Divine wisdom and right ability in the exercise of Christian discipline toward those members who neglect the
due attendance of our religious meetings.  We know
there must be a defect of principle in these delinquents,
and that they do not conform to the precepts and examples of our primitive Friends, or of the early Christians. Among the apostles, and the righteous in all ages,
there appears to have been a living concern on this subject.  They were convinced of the rectitude and benefit of frequently assembling together for the solemn
purpose of Divine worship and mutual comfort and
edification. Paul besought his brethren by the high




ESSAYS AND LETTERS.              203
and holy object of the mercies of God, that they would
present their bodies as living sacrifices, holy and acceptable unto God; and this he declared to be their
reasonable service.
So far as we have the evidence of facts and observation in relation to this subject, it goes to prove that
those who neglect this important duty, seldom advance
in their love to the Supreme or to their fellow creatures
-but on the contrary, are deficient in the due support
of other Christian testimonies. Thus, they fall away
from the precious guidance of the Spirit of Truth in
themselves; —they are not alive in the love of God
and of the brotherhood, and their delinquency gives evidence of it; for where this love abounds in the heart,
it leads those who possess it to love to be often together, and to enjoy the benefits of public social worship.  Hence we infer that those who neglect the attendance of our religious meetings, are lacking, in the
great Christian principle of love in themselves, and
therefore they do not feel it toward others.
Now when a member of our society has let go this
fundamental in religion, and given up the practice of
attending meeting with his friends,-if after patient
and continued labors for his restoration, he remains
still negligent,-there can be no further use in his
being continued a member of the society: but there
may be, and doubtless often is a great injury and disadvantage sustained.  For while the society permits
such delinquent members to continue violating or disregarding the important testimony of Truth, and the vital
principles on which it exists, this connivance is noticed
by others, and they are induced to conclude that while a
person may be continued a member, and yet fail or be




204            ESSAYS AND LETTERS.
negligent in such important testimonies and consistency
of conduct,-there is little or no advantage in being a
member of such a society.  Hence, sincere seeking
minds may be discouraged, and a stumbling block be
thrown in their way, by continuing those unsound
members among us.
Again, much disadvantage may arise, and weakness and declension ensue,-where individuals who
neglect the attendance of our religious meetings, particularly near the middle of the week, and yet are
regular in most other respects,-are appointed to services in society, or placed in the station of clerks, overseers and other offices. Now it is obvious, that when
a monthly meeting sanctions the appointment of such
delinquent members, it is a tacit acknowledgment that
such meeting is in a state of weakness, and connives
at the violation of the testimonies of truth in or by its
members.  Such a monthly meeting evidently needs
the supervisory care of its quarterly meeting. It may
be stated that in all cases where the testimonies
and principles of truth as professed by the society of
Friends, are violated, or the judgment and conclusions
of the Body disregarded by any of our members and
this is known to be the fact, such individuals should
be called to account, and labored with in the spirit of
meekness and love, in order for their restoration-and if
such labor should prove ineffectual, and the offender
will not submit to the sense and advice of his friends,
the use and benefit of society to such an one being
thus at an end, it would be better for society and also
for the refractory member, that a separation should
take place and a minute of disownment be issued.




ESSAYS AND LETTERS.           205
THE Lamb and his followers shall have the victory;
and that victory is not the result of temporal or carnal
resistance; for all they that take the sword shall perish
with the sword: but it is a victory gained by patient
suffering,-by non-resistance.  For those who make
no resistance can never be conquered; they may be
persecuted and turned out of temporal existence, but
they cannot be destroyed. Those who say they are
the disciples of Christ ought to remember that their
Lord has said, " Ye are not of this world, for I have
chosen you out of the world, that ye should bring
forth much fruit. If ye were of the world, the world
would love its own; but because I have chosen you
out of the world, therefore doth the world hate you."
And, " the friendship of this world is enmity with God"
-and " the wisdom of this world is foolishness with
God." How then can the disciple of Christ join hands
with contending elements! Let not any be deceived
who.have known the Truth.   If the Truth make you
free, then are ye free indeed. All the powers of darkness, and every thing that makes opposition, that leans
to or calculates upon human power, will in the end be
subdued; and the Lamb of God who taketh away the
sin of the world,-having wearied out all opposition,
and established his kingdom by entreaty,-it alone
shall stand. But every other kingdom  and power
shall have an end.  They form the means for their
own destruction,-they lean upon the sword, and consequently perish.
Thus it has been through many generations, and
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206            ESSAYS AND LETTERS.
thus it will continue to be with every compulsive system.
But the peculiar glory of the Divine government stands
in its unconquerable forbearance. How then can those
who say they are called to show forth this kingdom, and to witness that it has come in their hearts, be
shaken in mind, or turned in any manner to lean upon
the policy of nations? Why should they be disturbed
by any of the jarring powers of the earth? Ought they
not as passive spectators placed upon an eminence, to
let the tumults pass by,-rather than sink into the
throng of contention?
Under these considerations, I have had a weighty
concern on my mind; and as I have endeavored to
keep my standing in the unchangeable Truth, I have
seen that if my fellow-professors, who I believe are
called upon in these latter ages to hold up the true
Light, do not keep to the pure foundation they will
be driven from the oracle of God, and will be left to
stumble and fall in the darkness of human measures
and human policy. Under these impressions it has
opened in prospect to endeavor to give forth a watchword, and to call upon those who are in danger of
being led away,-to return to the Rock of ages,abide in their tents,-beware how they suffer their
spirits to be allied to any of those who are leaning
upon a contrary principle. Every species of reasoning
about civil government and its uses or importance, I
believe I have found has a tendency to draw the mind
from the proper foundation, and will, in its effect,
weaken the confidence of those who indulge in it,
and lessen their dependence upon the Divine Power.
But, dear friends, if we believe that we are called
upon to be examples of the believers, how shall we




ESSAYS AND LETTERS.            207
comply with this duty, unless we manifest in times of
trial a holy dependence upon the Head of the church!
Has there ever been a day when the disciples of Christ
were authorized to lean upon or trust in the arm of
flesh? Were they ever enjoined by his precepts or
example to mix in the policy of nations, or the councils of men? If not,-then let every one who desires
to be found in his proper place, be on his guard, and
beware of becoming connected in any of those departments where a humble dependence upon the Divine
counsel is not prevalent, and where the policy of the
world is permitted to supply the place of the doctrines
of the gospel.
IF there is any doctrine that is of greater value to
mankind than another, it is the doctrine of Divine revelation to man.  This is the fact, because this doctrine seems to support the opinion that it is a living,
discerning, and ever-active principle, and is always
present in the mind,-and has power in itself capable
of keeping the mind sensible of its duty to God and
also to man.  Take away this active spiritual Monitor,
and place our duties in a written form, and in that
case we may attend to the obligations that are written,
just when it happens to fit our inclination. Under such
circumstances we may readily see that duties which
may be admitted to be of the first importance, would
be very often neglected. But, according to the views
of Friends, those who believe in Divine revelation
have a teacher within them by which they are ever




208            ESSAYS AND LETTERS.
kept sensible of the will of God; and unless they wilfully rebel against the light that makes manifest their
duties, they are walking in it, and therefore know that
they are approved by it. These have the evidence of
the Spirit itself bearing witness with their spirits, that
they are the children of the Light and of the day.
The religion of these possessors is therefore not built
upon a written dead testimony; but is a religion that
is always kept alive in the soul by the presence of the
spirit of God.  Now  the professor of this religion
knows daily whether he is in an acceptable state with
his Lord and Master, or not.  If he is, it is because he
has entered into the Divine mind, and it is his comfort
to feel a peaceful quiet. Such are not beating the air,
nor are they in any doubt about themselves.  They
have Christ the true Light that lighteth every man that
cometh into the world; and being in and under his
government, they are his subjects, and therefore know
that they are members of his church and kingdom.
It is in this state that the saints of God can " rejoice
evermore, and pray without ceasing."  That is, they
are always in that state which agrees with the Divine
mind, and this is a state of prayer without ceasing:
and hence also in everything they can give thanks.
Now it is by this kind of spiritual and practical knowledge that the real followers of Christ become true
Christians. They have entered into the New-covenant
state, in which old things are done away, and all
things become new, and all things of God. These are
such Christians as cannot be satisfied with the mere
externals of religion; because, having a living knowledge of the immortal and eternal life, any thing short
of this is but as the shadow without the substance.




ESSAYS AND LETTERS.            209
Such is the religious experience of the faithful sons
of God. It was the happy state of the apostles of Jesus
Christ; and hence  they could  say, "We know
that the son  of God is come, and that he hath
given us an understanding, that we may know him
that is true, and we are in. him that is true." Such is
the religion of vital Christianity; and with these a
knowledge of the will of God is ever present, and they
need not that any man should teach them the knowledge of God, because the anointing which they have
received abides with them, and is " Truth, and is no
lie."
In viewing the present state of the Society of Friends,
my mind has been deeply affected, and it appears to
me that we are in danger of losing that state of unity
and brotherly regard which once happily reigned in
nearly all its departments.  Some of the causes of this
declension I shall endeavor to open for the consideration of others.
The Society of Friends has been made use of in the
Divine hand, on the great subject of the enslaved
Africans and their descendants. When this concern
was first opened among Friends, it came from individual minds; and at that day many Friends held
slaves. Hence it was found, that in attending to the
subject, it was necessary that the condition of the
master, as well as that of the slave, should receive
proper consideration.  Friends were therefore careful
in all their labors, that the judgment of the claimant
should be rightly informed upon the subject, as well as
that the slave should obtain his freedom. Pursuing the
concern with these feelings and views in relation to it,
they were favored so to act, that an open door was
18-'




210            ESSAYS AND LETTERS.
kept with all; and therefore in the whole course of
their labors for the redemption of the Society from the
evil of slaveholding, the unity of the Society was preserved.
When through patient persevering labor, Friends had
gained the important point of their own freedom from
the evil, they were then prepared to hold up this subject to the notice of others. Being preserved in unity
among themselves, this righteous testimony was held
up with great care and judgment.  It was not long
before a law was obtained in Pennsylvania, declaring
all colored persons born after the passing of the act, to
be free after a stated period;-the males at twentyeight years of age, if recorded within six months after
birth, and the females at twenty-one years. But if not
recorded within six months after birth, they were to be
free, at twenty-one, the males, and the females at
eighteen years.  When this law was passed in Pennsylvania, it seemed like an entering wedge upon the
subject; and it was followed by other laws that had an
effect upon the great cause of freedom to the slave;
and the important concern  seemed to be gaining
ground in the public mind.
In this state of the progress of this righteous testimony, it was seen that from emancipations which were
taking place, and from various other causes, we were
becoming surrounded by those people of color who
were free by law.  There were also some who would
run away from  servitude, and there were men who
would take up others who were legally free, and claim
them as slaves. It was from this state of things, that
a protecting Society was formed in Philadelphia; the
object of which was professedly to prevent kidnapping,




ESSAYS AND LETTERS.             211
and also to secure those colored people from being
taken into bondage whose freedom took place, or was
to take place by virtue of the law. For it was found
that such as were born after the year 1780, and who
would, even if recorded, be free at twenty-eight and
twenty years, were liable to be sold by avaricious
slaveholders into interminable bondage. These were
among the objects of the care of this Abolition Society;
and by their watchful care, the freedom of many were
secured, who would otherwise have been sold in distant places into endless slavery.
This Society was composed of Friends and other
active and intelligent men: and in their engagements
to protect and assist the colored people, it sometimes
happened that they would get hold of a case where the
claim to the slave would be supported.  Whenever
this occurred, there would follow a liberal amount of
reflections upon Friends.  They would be accused of
disregarding all law, if they could gain the freedom of
the slave. This Association continued in operation for
a number of years; and at length, from the falling off
of many of the members who were not Friends,-the
Society was held up among the Southern members of
Congress, as being exclusively made up of members
who belonged to the Society of Friends. This opinion
was so fixed that a member of the Senate came out in
that body with a mass of reflections upon Friends,
built upon a case which he stated as one that was
managed by Quakers.  This circumstance gave an
opportunity to correct the error, and to inform the public
that those persons who had been engaged in it, were
not in that case acting as Friends, but were members
of an Association composed of persons of different




212            ESSAYS AND LETTERS.
religious professions; and therefore it was not fair to
charge the proceedings of that body upon Friends.
As before stated, Friends have always on the subject of slavery, thought it right for them to keep an
open door with the slaveholders. They have therefore
in their movements on this subject endeavored to aim
at letting them see that our object was their comfort
and happiness,-that, being convinced in our experience of the great evil of the practice, it has become
with us a religious concern, that our fellow citizens
should get clear of it.  But although we believe that it
would be for the good of our country to see an end to
all the evils of this system of great injustice and cruelty,
-it appears to us to be a concern that nothing short of
Divine wisdom  can rightly dispose of. In all the
movements of Friends, it has been their concern to
know that they are not acting in their own will as
men, but that they are guided by the-all wise Head of
the church. Now it is believed that it is under the
leadings of this pure principle alone that the great
cause of the enslaved Africans and their descendants
can ever be conducted to a proper and correct issue;
and believing also, as Friends have always done, that
the masters are to be redeemed from the evils of slavery,-they have therefore uniformly had their minds
turned to their situation, as well as to the operation of
the system upon the slaves.
Hence, when we have been called to consider the
subject, Friends have frequently avoided taking hold
of it, because they did not see any course pointed out
which would complete a general relief to both masters
and slaves; and it has been left for further and more
perfect openings to turn up in favor of their taking hold




ESSAYS AND LETTERS.            213
of the important subject. Under those circumstances,
many of our members have believed that the concern
has been left without the attention being given to it,
which the suffering condition of those held in slavery
calls for. Such individuals, supposing that they have
seen something that could be done, have gone into activity in the business, and are blaming the society for
having failed to come forward, and take hold with
them  and pursue the subject in their way. But as
Friends do not see their way, the subject must be
left.
In this state of things there has appeared to be danger of the unity and harmony of the society being
much injured, and more or less of a division formed
therein. Friends must, notwithstanding, abide by and
in their own principles,-the principles of Truth.
They stand as a society upon very important ground.
To them is committed the momentous testimony of
professing a practical belief in a divine gift to man;
and they are bound in agreement with this profession,
to stand opposed to every religious pretension, where
the individuals can proceed to act without the pure
and blessed testimony of this Divine gift. They are
also bound by the solemnity of their profession, to reject, as contrary to the benign purposes of the Christian's duty, all movements under the character of religion, which are made in the will and wisdom of man.
It being in their view, contrary to the great principles
laid down by Christ and his apostles, for any step to
be taken with a view to advance the cause of universal righteousness, that is not dictated by the immediate
openings and leadings of the spirit of Christ.
Now as Friends are apparently the only people who




214            ESSAYS AND LETTERS.
make this profession, they are in duty bound carefully
to maintain this important ground. To preserve the
society in agreement with this high profession, it appears very important that they should avoid mixing
with others; and that they should abide in a state of
faithful attention to their religious principles.  By so
doing, and conforming in practice to the clear openings
of our religious testimonies, we shall fulfill all that is
required at our hands; and Friends may thus expect
to be preserved in unity one with another, and with the
great and glorious Head of the Church. As the society
keeps on this ground, it will be favored with the necessary qualifications to perform the duties unto which
it has been, or may be called. The work of our redemption and salvation is a work that can never be
carried on by our own powers alone. It must be performed by the aid of the gift of God; and therefore we
must learn to understand its testimonies, before we can
be numbered among the true followers of Christ.  It
appears to me therefore, that if Friends continue to be
useful in the cause of righteousness, we must stand
alone, and be faithful to the precious gift which we
have received from  our gracious Helper.  If at any
time we suffer our minds to wander from the proper abiding place, we may expect to be caught and carried
away into something that it would be better for us to
keep clear of.  Oh! the concern and travail of my
spirit, that the society of Friends may be preserved in
its proper place, and answer the great end, for which
I am persuaded it was raised up.




ESSAYS AND LETTERS.            215
ON THE ORDER AND DISCIPLINE OF SOCIETY.
To understand the foundation and nature of the Discipline of Friends, it is necessary that we should take
into view the government of the church in what may
be called its more civil concerns.  Among the apostles and primitive believers, it was found to be needful
for the comfort and harmony of their society to adopt
conclusions and regulations for the government and observance of the members in their more outward walking
and conduct toward one another.
Hence at an early period we find that the body of
the apostles and elders met at Jerusalem to deliberate
upon, and determine what regulations should be made
for the government of the social conduct of such Gentile converts as were added to the church. For this
circumstance occasioned a diversity of opinion among
the Jewish believers. Now it may be reasonably believed that when the church was met at Jerusalem for
considering the important subject, that each member
opened his views of the proper order to be observed,
and that those opinions would be likely to be diverse
and various at first. Such we find to have been the
fact in that meeting. But we also find that after these
various opinions and disputings on the question at
issue, all the multitude were brought into a state of silence, listening to the views held up by Barnabas and
Paul. After they had fully opened the case, an elder
rose up and was the instrument of setting the subject
of discipline before them, so that they all united in the
conclusion, that it seemed good to the Holy Spirit and




216            ESSAYS AND LETTERS.
to the church to prescribe only a few necessary things
as rules of discipline in the case.
The discipline of the society of Friends had a similar origin. It arose from the necessity of cases that required the united conclusion of the body in order to
preserve the harmony of the members. Thus, rules and
regulations have been made from time to time, adapted
to the circumstances and necessities of the Society. It
is therefore obvious that the order and discipline of
Friends from the beginning to the present time, have
been established in the general unity of the body. If
any member is not satisfied with any particular rule of
discipline or custom of the society, he has the right
and privilege of opening it in his own Monthly Meeting for consideration; and if his brethren unite with
his objections, the case is next to be brought before a
Quarterly Meeting; and thence, if approved, it goes to
the Yearly Meeting. But if that meeting should not
believe that it is necessary to make a change, it becomes the duty of the member who was dissatisfied,
and all others, to submit to the conclusion of the body.
But should he, or any other member refuse to submit
to the judgment of the Yearly Meeting, such individuals should be no longer considered as sound members;
because they stand opposed to the united judgment of
their brethren in a case where every privilege has been
allowed them, that is consistent with the existence and
well-being of society.
Now we have cause to regret, that notwithstanding
the liberality of our system, and the evidence we have
that the harmony of society cannot be maintained, but
by submitting to the judgment of the body,-there are
those who publicly oppose the conclusions that have




ESSAYS AND LETTERS.             217
been agreed to by the Yearly Meeting. Of this class
are some who have been approved as ministers and
active members, and who continue to be appointed by
Monthly Meetings to services in the society. Now
this subject appears to require deeper consideration;
for if a member who manifestly does not unite with the
order and discipline of the society, should be appointed
on a committee to deal with another member as an offender for a breach of order or discipline, it would be
obviously inconsistent, and must tend to weakness.
From the first rise of the society it has been the
practice of Friends to rise and uncover the head in the
time of vocal prayer. Some difference of sentiment
having occurred, this subject was brought before our
Yearly Meeting not many years ago, and on deliberate
consideration Friends did not approve of declining the
practice.  Now, as no member can reasonably expect
the whole body of the Society to submit to his opinion,
there appears no other way for- the society to remain
united but for those who think differently from their
friends patiently to bear their own burdens, and conform
to the sense of the body: and if they would condescend to do so, and have the truth on their side, it may
confidently be believed that in due time the way will
open for their views to obtain.  But should any persist
in a course of conduct manifesting their disunity with
the order of society, and in opposition thereto-such
showing a want of condescension, give proof to their
Friends that it would be dangerous to themselves, as
well as prejudicial to the society, to countenance them
in their present state of mind. For, notwithstanding
such may allege that their deviation from the custom of
rising in time of vocal prayer, is not from any opposi19




218           ESSAYS AND LETTERS.
tion or dislike to the person appearing, yet it tends to
produce disunity and confusion. And even those who
plead a conscientious scruple in the case, would act a
more honorable part if they were to withdraw from the
society.
LETTER TO HIS SON, JOSEPH.
AFTER parting on second day we rode home, and
found Jesse about as he had been for some time past,
and to all appearance not gaining any strength. His
complaint of the bowels appears to be the main difficulty, and is no doubt a consequence resulting from
a general state of his system. We do not yet despair
of his recovery,-although we think there is not much
for our hopes to rest upon. We both felt sorry on
coming away that we had not seen William, and had
some conversation with him. If nothing offers better
for him in the spring, I shall find him employment here
upon some plan that may answer.
In thy case we have had our tender feelings much
awakened.  To think of a son with a family looking
up to him for what they stand in need of, and to know
that it is not in his power to do anything for them, nor
even for himself,-is a circumstance which has made
a deep impression with us. And it has been increased
by the fact, that it is not in our power to afford the assistance which it would be our pleasure to do. But
though such is the state of the case we cannot be too
thankful to find that thy mind has been supported
through all, and kept in a happy state of resignation.
By keeping in this state, it will give to thy constitution




ESSAYS AND LETTERS.            219
every advantage in favor of recovering health; and no
doubt, though no way may at present be seen to get
along, yet something will sooner or later turn up that
will be found to answer. If however, thy time should
be but short in this world, and all these concerns come
to an end, I am not without faith that all may wind up
for the best, both to thee and thine. For myself, I
find ample cause to believe, that though many and
great changes have occurred with me, it is out of the
power of all the world to take away my confidence in
the care and blessing of that special Providence which
has been my joy and comfort when all others have
failed.
The world and its opinions and interests, I am convinced are too highly valued by many. But the fact is,
that those who have been the most useful in it, and have
enjoyed the greatest share of real independence and
happiness, have been men and women who have never
set their hearts upon it, and who have wisely submitted
themselves to the course of events in the firm faith,
that having done what they could, nothing more was
required. It is far from my desire to produce any
improper feeling in the mind, either on thy own account or mine. I am now principally concerned that
thou may turn away all unnecessary anxiety about
either thyself or us, and that we may mutually take
things as they occur and be satisfied.
Those medical men with whom  I have spoken say
that there is more hope of a case where bleeding of
the lungs has been produced by exertion, than there is
when it comes on without any previous excitement.
With sincere love, in which thy mother unites, I remain thy father,
JESSE KERSEY.




220           ESSAYS AND LETTERS.
HE who was famed for wisdom at one period of his
life said, " A man that hath friends, must show himself friendly; and there is a friend that sticketh closer
than a brother."
By this friend I understand king Solomon to mean
the Divine gift, or the manifestation of the spirit of
God.  To know the teaching of this gift, and clearly
to distinguish it from the impressions made upon the
mind by other causes, has been supposed to be almost
impossible. But our difficulty in the case does not
arise from any mysterious circumstance connected
with the subject;-but from the habitual tendency in
the minds of many of looking for more than is consistent with the wisdom of God to grant or furnish.  We
should be content with such indications of the Divine
voice as are to be heard in the soul, when we are
gathered into a state of separation from all worldly
ideas or images of material things. When the mind
may be said to be alone, and centered in a state of inward stillness; it is then that God speaks to man,
when he is in a waiting state, and has not any other
thing to occupy his attention. Under this circumstance, it pleases him to manifest himself to his creatures. If it be to rebuke us for any mistake we have
made, or to reprove us for any improper action or conduct we have been guilty of,-we feel the rebuke by
the sense of condemnation spread over us. If no rebuke has been merited, we may feel a humbling
and tender impression of his love, by the calming influence of which we may be satisfied that we are fa



ESSAYS AND LETTERS.            221
vored with a feeling sense of the goodness of God towards us.
With a view, however, more fully to illustrate
the important doctrine of the teaching of this divine
gift, it may be remarked that we find it confirmed
by all the penmen of the holy scriptures. The word
of the Lord was communicated to Noah, and he in
obedience thereto built the ark. It appeared to Abraham; and he was thus informed of the intended destruction of Sodom and Gomorrah. From those two
eminent men I might go on to name all the great
characters found in the Old Testament; and to these
might be added all the apostles mentioned in the New,
for they all agree in testimony to the manifestation of
the spirit to the mind of Man. It is therefore an extraordinary case, that any who profess a belief in the
scriptures of Truth, should doubt the reality of this precious gift of God to man.
THE religious society of Friends have known what
it was to feel the weight of persecution; and history
furnishes ample proof that a great part of the suffering
which Friends have had to pass through, has been at
the instance of the Priests.  Finding at length that it
was impossible to force Friends to desert the ground
which they believed they were called to stand upon
in supporting the testimonies of Truth,-this same
class of men have of latter time resorted to other means
to accomplish their purpose. They have turned their
attention to some of the testimonies of Truth embraced
and professed by Friends, and would seem to want to
19*




222            ESSAYS AND LETTERS.
promote the same.  They have therefore formed associations in order to accomplish their purpose of
drawing Friends away from their original ground, and
getting them to join with others in advancing these
righteous testimonies by means of popular opinion, and
the excitement of the passions and sympathies of the
natural man. For this purpose they instituted Peace
Societies,-Temperance Societies,-Abolition, or Anti-Slavery Societies,-and many others.
Now the priests themselves have not in person appeared as the most active agents in the formation of
these associations, and the publication of newspapers,
pamphlets, &c. But it is somewhat singular that their
lecturers should come  into the neighborhoods of
Friends, and deliver their lectures and take other measures among them, in aid of their cause. But here appears to be the object to get our members to join in
these associations, and so break the unity of the society. For, when they find there are many Friends who
do not think it right to form any alliances with them
and their measures and manners,-but on the contrary,
in agreement with our religious principles and persuasion, believe it obligatory for the society to maintain its
original ground of waiting for the mind of Truth to
qualify them for rightly moving in support of its testimonies,-those lecturers and some of our fellow professors who join with them, take the liberty to call in
question the integrity of their brethren and fellow members,-and charge them with having lessened in their
concern and testimony on those subjects, and become
lukewarm and indifferent.
Now, for the sake of preserving, if possible such of
our members as so join with  the agents of priest



ESSAYS AND LETTERS.              223
craft, and doubt the faithfulness and uprightness of
their brethren, it seems necessary to remind them of
the difference which has always existed between Friends
and others. As a religious society, we profess to believe that it is not in the power of man to promote or
advance the Lord's work by the mere efforts of his
own will and contrivance. But we have ever believed
that every step in the support and advancement of the
testimonies of truth, must be taken in conformity with
the clear openings of the Light of Truth itself. Now,
as we cannot command this Light or its openings at
any time we may please, we have always professed to
wait for its blessed shining in us, to direct us and
qualify us for service. Hence we cannot mingle in
association with those who  are always ready, and
who do not profess to believe in such openings of
the mind of Truth,-but rely upon the reason and
talents of the natural man, and the activity of his creaturely powers.
THERE is no subject which has engaged the pens
of theological writers that appears to be less understood than that of the origin of evil.  It is probable
that one great reason why this continues to be the
case is because it has been customary to begin the
enquiry in the wrong place.  If instead of going to
the time of Adam we were to begin with ourselves
it is probable we should become more acquainted
with the nature of the  subject and  with the inlets and  causes of it.  But before it is possible  to  unfold  this important concern  clearly we




224            ESSAYS AND LETTERS.
shall find that it is necessary to examine what it
is that constitutes evil-on this point there may be a
variety of opinions and hence one of the difficulties
which we have to encounter, and which we shall try
to remove by taking into view what may be admitted as the perfect and what the imperfect state of
man.  And first as to the perfect state, admitting as
we are bound to do, that God is a spirit and consequently a being of unlimited intelligence, it seems reasonable to believe that in the perfect state of man he
must be united to his Creator, and that to maintain
the standing of a perfect man this state of complete
union must be kept to. While then the spirit of man
is kept in perfect union with his glorious original
there can be no such thing as sin or evil. This view
of the subject is supported by the testimony of the
scriptures. They inform us that as many as are led by
the spirit of God they are the sons of God. Hence we
see that to be led by the Divine Spirit is to follow a
guide that keeps us free from evil, and therefore had
the human race lived under this government there
would have been no such thing as moral evil in the
world.  On the contrary as all would be in the way of
the leadings of this Heavenly Guide, all would be preserved on the ground of innocence and in complete
union with a blessed Creator. We are consequently
to understand that evil commenced with the first
act of disobedience to the duty enjoined by the Divine
Spirit and this is what produces evil in every one that
becomes a sinner. So long then as man is faithful to
the manifestations of the Spirit of God, he is free from
sin and has this spirit bearing witness with his spirit
that he is a son and heir of the heavenly kingdom. To




ESSAYS AND LETTERS.            225
such a subject there is no condemnation.  Because
agreeably to the testimony of the apostle Paul these
find that there is no condemnation to them which are
in Christ Jesus who walk not after the flesh but after
the spirit. It follows from this view that the sins of
mankind are produced by disobedience to the spirit
or by yielding to the desires of our animal or fleshy nature. If this be the fact we are no longer at a loss to
determine what it is that constitutes evil, but we see
clearly that it is a consequence that arises from animal
indulgences entered into in opposition to the immediate impression of the Divine Spirit. Having in a
concise manner shown that a sinful state is that in
which the will of man is opposed to the Divine will.
We are now to examine into - the causes that have an
influence over the will. It is found to be acted upon
by various objects, and these are presented to it
through the outward senses. Almost all the operations
of those senses are involuntary-and therefore it is not
in the power of man to prevent the presentation of objects which may tempt him and draw him off from the
way in which he should go. Now as those presentations are involuntary it depends upon the uprightness
of the will to the leadings of the Divine Spirit whether it will reject those temptations involuntarily introduced or embrace them.  In case it should decide upon the latter there is then a state of evil introduced.  Hence we may see that from the freedom
of the will a door was opened for good or evil.
IN the preservation of the society upon Christian
ground there is perhaps no subject of greater import



226            ESSAYS AND LETTERS.
ance than that of the ministry.  If this should become
lifeless and formal the meetings of Friends would then
cease to be edifying or instructive.  It is therefore a
subject that should be watched with godly care and
jealousy.  Friends have thought it right in order to
have a ministry that should agree in character and kind
with that of the apostles' days that when any appear
as Ministers they should be held for a time on trial and
after they had appeared in that line for some time, to
recommend them to the Quarterly Meeting of Ministers and Elders. If that meeting should believe that
the individual has received a gift and is called to the
service they record his name as one that they have approved, but if the Quarterly Meeting of Ministers and
Elders do not unite, in that case the individual is not
owned by the society as a minister. If he is owned
as a minister he is then considered by his friends as
one called to the solemn service, and it is the duty of
the elders to watch over him, and as they see occasion, to caution and warn him against all errors, either
by saying too much or too little, or in any other manner
acting contrary to the openings and pure leadings of
the gift.  There is no concern in which the society
should be more upon its guard than that of the ministry.  When those who believe that they are called to
this service depart from the precious life and become
active in the mere will of the creature,-if such are
permitted to go on they soon furnish occasion for painful exercise to their brethren, and if they are suffered
to continue are apt to become very obstinate in their
opinion, and sometimes will suffer themselves to be
disowned by their friends rather than submit to be advised, or in any manner regulated in their movements.




ESSAYS AND LETTERS.              227
It has often been cause of deep concern where persons
become self-willed and not disposed to regard any
opinion but their own.  Such have run out from less
to more until there was no room  or place in their
minds for advice. It has often been matter of wonder
why any should so far presume upon their own judgment as obstinately to oppose their best friends on this
subject, when it must be clear that when the communications of an individual are objected to by the meeting where they are offered they can be of no use.
There are, no doubt, individuals furnished with a clear
view of the nature of gospel ministry, in order that they
might be proper judges of the ministry in the society,
and this may be a purpose of divine wisdom in furnishing such a sight and judgment. It is obviously a
matter of great importance to come to a right judgment
on the subject.  We may therefore conclude that it is
acting the part of wisdom for such as Friends cannot
approve, to submit to the judgment of their brethren
rather than to go in their own self-will and wound the
feelings of such as are concerned for their welfare.  It
is a mark of weak judgment, when those who know
that their communications are not satisfactory continue
to impose them  upon the society.  Because if they
would consider the effect, they must be convinced that
all their engagements in that line were to their own
prejudice and the injury of the cause.  Sometimes
Friends may become prejudiced against the testimony
of an individual improperly and be the means of involving an honest mind in very serious trial that might
have been avoided if there had been the exercise of
more patience.  But let the motive or reason have
been what it may. If a person after appearing in the




228            ESSAYS AND LETTERS.
ministry finds that the way is not open, no better course
can be taken than that of bearing their own burden for
a time. Thus the meeting will eventually see and be
satisfied that the testimonies are offered as a positive duty
and that there is no self-will or stubbornness in the
case. There is a precious simplicity and dignity in all
those communications that are the fruit of the Divine
Spirit that can never be imitated by the art of man. It
is therefore much to be desired that all who believe
they are called to this solemn and weighty concern
might carefully wait for the openings and leadings of
the true Spirit of the Gospel in their concerns to speak
among the people. It is not only necessary to know
the puttings forth of the great Head of the Church but
we should also know when we are engaged in speaking to the people how to divide the word in such manner as to produce the right effect upon the minds of
the hearers.  There is a right time to close a testimony as well as a right time to commence it, and where
a Friend remains too long on his feet and the service
begins to fail to command the true and solemnizing
effect, it is much better to stop short and sit down than
to continue, without the life and power is felt to be in
dominion. These are considerations connected with
the ministry that may seem of minor importance but
nevertheless deserve to be attended to by all those who
feel bound to the work. In the wisdom of the great
Head of the Church we discover that he has bestowed
upon our organic nature powers of utterance and hence
it is that we have the capacity of understanding one
another.  The powers of communication by speech
are very valuable, and in the occupancy of these powers we may become so w,!ll:compl]li>lcs! as to be




ESSAYS AND LETTERS.             229
easily and well understood.  We may also acquire
habits that would make it difficult for another to understand anything that we say.  On this part of the
concern it appears that in the primitive church the
apostles recommended to hold fast the form  of sound
words.  Now by this we may understand that they had
a respect to the use of such terms as might be understood. And it would seem  that they also must have
had a respect to the manner of delivery as well as to
the matter delivered. It has frequently been observed
that those in the ministry amongst Friends fail to employ
their own natural voices and often fall into the habit of
making use of an unnatural one, and are therefore
sometimes not easily understood. Now although this
may be considered as the less important part of the
concern it is nevertheless entitled to some consideration.  Those who adopt a clear and intelligent manner of speaking are generally acceptable among their
friends.
20th of 2d month, 1841.
IN the origin of religious society it is reasonable to
suspect that there should be a cause or a motive to justify a new establishment, and where such cause or motive is well founded the society may be considered as
coming forth on a justifiable ground. To form sects
or parties merely out of respect to a popular individual
has more the appearance of an evil than a good in it.
There has been at different periods of the world such a
state of religious sentiment and such conditions of society as have no doubt furnished just occasion for dis20




230            ESSAYS AND LETTERS.
sention and for becoming organized under a different
name and with different views.  Such was the fact
when Martin Luther dissented from the Romish church.
It was impossible for him to prevail upon that church
to give up the doctrine of a purgatory or the faith it
entertained in the Host and various other particulars
which might be mentioned.  It remained therefore for
him to establish a separate society. Luther was acting
in agreement with his judgment when he opposed the
superstition of the Romish Church. In his labors to
improve the profession of religion all that he could do
was to enlighten others as far as he had been enlightened himself.  His establishment though  separated
from many of the useless forms of those that preceded
him was not perfect or at least it embraced for its government forms and duties which subsequent reformers
have deemed incompatible with the spirituality of the
gospel.  From this cause the way remained open for
the gathering new  societies.  But when in the progress of the light of the gospel individuals were raised
up who banished all unnecessary formalities and had
embraced and cultivated the true Christian doctrines
a foundation was gained incapable of reform. All subsequent divisions of Christian professors into sects and
parties seem to have risen out of motives that are
doubtful, and there is reason to doubt the soundness of
their origin.  Especially if it be true that the only justifiable cause for forming a new sect is that of arriving
at a perfect society and a correct profession of Christian doctrine. There is, however, reason to believe
that there have been many sects established upon the
mere preference given to a popular preacher. If establishments upon such motives are to obtain credit we




ESSAYS AND LETTERS.             231
shall look in vain for stability in the Christian world.
One will continue to say I am of Paul, another, I
am of Apollos, and I of Cephas. But upon such preferences it was never designed that religious communities should be formed; because were such a foundation countenanced or admitted it would open the way
for every ambitious preacher to become the head of a
party, and by this means the name of Christianity
would be brought into contempt. So far therefore as
the professors of the name of Christ have been divided from one another by following men rather than
principles of faith,to the same extent the cause of universal righteousness has been injured.  To restore the
church of Christ to harmony and to produce that oneness which was in the beginning must be the ardent
desire of every true disciple. Or in other words to
produce unanimity among the professors of religion;
for as to the living members of the church they must
at all times be as the multitude of the believers were
in the beginning, " of one heart and of one soul," because the same mind that was in Christ is always to
live in his followers and as this is experienced it takes
away all division and they are one, even as He and the
Father are one.  With a view to bring about this oneness the present essay has been attempted.  It has been
clear to the writer that the divided state of mankind
on the great subject of the soul's redemption is not a
consequence of true religion but that it must be owing
to a want of it.  Whatever causes have contributed to
produce this state of things, or remain in support of
the divided state of the professors of religion he believes when all agree to lay down every degree of
sectarian pride and prejudice, union of mind and judg



232            ESSAYS AND LETTERS.
ment will follow; and the sincere disciples of Christ
finding that they are all possessed of the same mind
that they are governed by the same spirit that dwelt in
Christ, and knowing that if any man have not the
spirit of Christ he is none of his. They will necessarily be one even as He and his Father are one. To
promote this great and blessed union that might extend from sea to sea and from the rivers to the ends of
the earth must be to advance an object of the greatest
value to mankind.  Why then are we divided as at
present? Is the religion of Jesus Christ who came to
put an end to sin to finish transgression and in the room
thereof to bring in everlasting righteousness of such a
mysterious and hidden nature that its duties are not to
be comprehended.  How then did the Prophet Isaiah
fall into so great a mistake as to say that the wayfaring man though a fool shall not err therein. Let
all men think for themselves and examine what tends
to produce in their own minds the greatest confidence,
the most perfect peace and happiness, and when they
find this they will find the same thing in which the multitude of believers were united in the beginning. They
will find that light that makes manifest all the unfruitful works of darkness a light which according to St.
John enlightens every man that comes into the world.
The same that gives man to see the error of his way
and convinces the understanding of what there is occasion to repent of, what must be forsaken and given
up in order to have fellowship with it. In this state
it will be easy to see that the object of our devotion
is the same. That the church of Christ has always
been composed of members in unity one with another
and that however religious professors may divide from




ESSAYS AND LETTERS.            233
one another.  This church is made up of those that
live in the light and walk in the light even as he is in
the light and therefore they necessarily have fellowship
with each other. It was this same light which the
apostle Paul calls the spirit, a measure whereof is
given to every man to profit withal. The Spirit of
Truth: the same which the blessed Jesus promised to
his disciples and which was to teach them all things
and bring all things to their remembrance.  Accordingly we find his promise fulfilled to them on the
memorable day of Pentecost,-when the Holy Ghost
was sent down from heaven and rested on each of
them, concerning which the apostle Peter bore testimony to the multitude and informed them. "This is
that which was spoken by the Prophet Joel saying, it
shall come to pass in the latter days that I will pour
forth of my spirit upon all flesh and your sons and your
daughters shall prophesy &c." To this gift of the spirit
this light to enlighten the Gentiles, and for God's salvation to the ends of the earth the Holy Sciptures give
ample testimony.  In the early state of the Christian
Church the Holy Spirit was received, believed in and
obeyed. It was in their estimation, Christ within,
the hope of Glory, the Power of God, and the Wisdomn of God the same that was in the beginning of
his creation and by which the worlds were made,
the Alpha and the Omega. By the manifestation
whereof the Gospel was preached in every creature.
To which angels, principalities and powers, things in
Heaven and in earth were to be subject.  Under the
immediate teaching whereof the Holy Scriptures were
written. While the members considered this heavenly
gift paramount to all other guides or means of Faith
20*




234           ESSAYS AND LETTERS.
they were a united body and their preaching and
their example had a powerful influence upon mankind, and the reason was this that they that heard
them had the witness in themselves.  But when the
testimonies of those who were witnesses of the spirit
were received by subsequent believers and held in
preference to the spirit itself, then disagreement followed; one class urging one thing, and another urging another, one saying I am of Paul and another I
am of Apollos, &c.  Some contending for circumcision, some for a respect to the Jewish restrictions upon
the articles of food and others for regarding one day
above another; others again esteeming every day
alike. By such division and excuses of division the
professors in process of time were separated and different doctrines obtained credit.  Hence a door was
opened for controversy and for the exercise of the
wisdom, will and talents of men to take the lead in
ordering and managing the plain simple concerns of
the Church.  Under these circumstances the fathers
of one period were found at variance with those of
another and contradictory systems and opinions obtained
credit and were supported by their several parties and
friends and that which in its rise gave the occasion of division, though it was viewed no doubt by the sincere
followers as an occasion of regret and as likely to
produce weakness and disorder, in the end became at
length common, and apparently as at this day without
remedy. Thus we may easily find the origin of the multiplicity of sects and parties among the professors
of the name of Christ.  While the sincere mind is
taking a view of this progressive decline in the standing and character of the professed friends of Christiani



ESSAYS AND LETTERS.            235
ty, it is impossible not to deplore the melancholy
change, and the same spirit which leads to mourn over
the many divisions and parties which now exists will
necessarily lead to the desire that they should become
again united.  If we believe that the doctrines of
Christianity are plain and simple, and that which it
is necessary for a man to believe in order to be a
Christian may be readily attained, may we not conclude that a union might be perfected and a restoration
gained to the primitive standing of the followers of
Christ. To accomplish this great object it appears to the
author there is but one way, and that is to go back to
the ground from whence we have departed. If we do
so we shall not depend on the externals of religion,
but come under the guidance of the same spirit as believed in in the beginning.  We shall admit of the
same liberties in obedience to this spirit which obtained among the prophets and apostles. Those liberties were not calculated to weaken the ties of moral
obligation or in any degree to separate man from his
fellow man.  Our first enquiry with a view to return
to the primitive state of the Church will be made into
the duties which were deemed of positive obligation:
these we shall attempt to separate from those of less
weight and importance-and first as to ministers.
Those of this class or character were to be gifted by
the Divine spirit for the service.  It was not thought
possible that a man would be made a minister by any
human means.  This qualification was purely the gift
of the Spirit, and a woe rested upon such if they did not
preach the gospel. Paul informs us that the gospel
which he preached he received not from man neither
was he taught but by the revelation of Jesus Christ.




236            ESSAYS AND LETTERS.
And for this cause the Most High made choice of
him to make of him both a minister and a witness, delivering him from the people and from" the Gentiles
" to whom now I send thee to open their eyes and to
turn them from darkness to light and from the power of
Satan unto God that they might receive forgiveness of
their sins" and thus be united to the church of Christ.
This apostle having freely received thought it was his
duty freely to give, laboring with his own hands that
he might not make the gospel chargeable to any. He
did not preach by contracts or attempt after this manner
to abuse his power in the gospel-nor did he ever alledge that his qualifications for the ministry were
gained by outward or literary means. The same is
the fact in relation to all his companions in the work
both male  and female. They were all spiritually
called and all bound by him that called them freely
to minister what they had freely received. It may be
remarked too that they did not believe the gospel stood
in word only, but in power. Of this they gave ample
testimony, and appear clearly to demonstrate that in
their opinion the Gospel of Jesus Christ was the
Power of God unto Salvation to all them that believe. To men and women who had this kind of understanding of the ministry of the gospel nothing could
appear more preposterous than an attempt to sell it for
money; I say to men and women because that women
took part in the ministry is evident as acknowledged
by the testimony of the Holy Scriptures.  On this subject there has been among the professors of Christianity a melancholy change.  They who now claim
the character of ministers seem to think that they are
entitled to it because they have acquired a knowledge




ESSAYS AND LETTERS.            237
of the Oriental Languages; they understand the Greek
and the Hebrew and are therefore prepared in their
own estimation to stand in the solemn office of ministers. But although those attainments may be supposed
to have their advantages in a literary point of view, it
is impossible that they should prepare any to turn a
dark and deluded world from darkness to Light and
from the power of Satan unto God.  Of course they
cannot prepare an individual to fulfill the important
work of the ministry from all which we may surely believe that the numerous theological seminaries instead
of producing union among the professors of Christianity will be instrumental in separating them if possible
still wider one from another. Those schools will receive for ministerial education young persons who
when they complete their studies will take it for granted
that they must be clothed with the title of Doctors in
Divinity-at the same time the truly enlightened Christian will think of them very differently-because such
must always believe that it is not for man to select the
officers in the church of Christ, any more than it is for
him to furnish the requisite gifts or talents. Hence the
Divines of human ordination will always be estimated
as having taken the presumed ground of worldly wisdom: in consequence of which it will be impossible
for them to be the instruments of union in the church
of Christ.
PERHAPS there is no disposition common to man,
which has been the cause of more strife and confusion




238           ESSAYS AND LETTERS.
than the love of power and preference. We have an
example of this kind given in the case of the mother of
Zebedee's children who came to Jesus, worshipping
him, and soliciting for her two sons that they might be
preferred by him when he should come into his kingdom. But it may be easily perceived that he disapproved of the application, and adopted a plan which
should serve to convince his followers that this was a
state of mind which they were not to countenance.
He reminded them how it was among the Gentiles.
"The princes," says he, "of the Gentiles exercise
dominion over them; but it shall not be so among you,
but whosoever will be great among you let him be
your minister. And whosoever will be chief among
you let him be your servant. Even as the Son of Man
came not to be ministered unto but to minister, and to
give his life a ransom for many." If in religious society the doctrine given in the foregoing case had been
wisely regarded, much evil might have been prevented.
The Society of Friends, once a happy people, and in
many respects an example to others, might have remained in perfect harmony, had they maintained that
humility of mind and manners, so continually required
by the Great and Holy Head. But a spirit opposed to
the meekness and gentleness of the dear Son of God,
having obtained the dominion over us, it was impossible for us in this state to maintain anything like unity.
Nor will any society long remain united while those
turbulent tempters are permitted to rule. To gain the
Lamb's victory we must always expect it through patient suffering. All conquests sought in any other
way, must be connected with that spirit which obtains
its end by confused noises and garments rolled in




ESSAYS AND LETTER.S,           239
blood. Hence it is said that " cursed is the man that
trusteth in man, and maketh flesh his arm."  With
carnal weapons the Christian can take no part. He is
to come himself, body, soul and spirit, under the yoke
of Christ; and in this state he has entered into the
Kingdom of Righteousness, peace, and joy in the Holy
Spirit.
Now it cannot be that any of these living members,
while they are under and subject to the precious Gift,
will ever desire to bear rule over the minds and consciences of their brethren.  And if such at any time
should feel in themselves a spirit of domination, they
would know that in it there could be no peace. It is
not the design of our Holy Head, if we may judge
either from his example, or his precepts, that the members of his church should ever depend upon the arm
of flesh for its government; and therefore it is the
duty of his members to employ no other power for the
conquest of disorders, than the power of Love. When
this does not succeed, the living must take their stand
in the everlasting patience. It has been the portion
of the faithful to have trials. They have seen unruly
spirits and they have suffered from  them the loss of
everything, and even life itself, but this was their victory, even their faith, which they held in a pure conscience; and to such all things have worked together
for good.  They have found that all manner of evil
spirits were made subject to them in the Lord's time;
and as they have placed all their hope and confidence
in him, so they have not been suffered to fall; but
have stood firm  and faithful to the end, and it is the
end which crowns all.
Confiding in the truth of the foregoing doctrine,




240           ESSAYS AND LETTERS.
and having the most powerful assurance that the gospel of Christ, which is the power of God unto salvation to all them that believe, consists of Love,-we
are next to show that this is the state to which every
follower of the Lamb of God is called. " A new
commandment I give unto you, that ye love one
another: even as I have loved you;" and  "what
greater love hath any man than  this, that he lay
down his life for his friend." Such are the precepts
and such also was the example of the Saviour of
men. He has condescended to be our instructor, and
all those who become his subjects find that it is by
living in love that they are preserved in the unity of
the one eternal Spirit. As therefore pure and unfeigned
love is to be the governing principle among Christians; it is evident that they can never depart from
it and remain members of the church of Christ.
When any therefore suffer their minds to be carried
away from the mark of Discipleship, they cease to
be Christians, and join themselves in spirit to a
different order of men. As well might it be expected
to make darkness light, or falsehood truth, as that
any should depart from  the  Spirit of Love and at
the same time be Christians; or, which is the same
thing, disciples of Christ. But when this heavenly
command to love one another is lived in, the members have passed from Darkness to Light, from the
kingdom  and government of this world, to the kingdom and government of the Prince of Peace.  The
great duty therefore of all the members of this heavenly kingdom is to keep clear of all strife and contention
-to live in Love and keep it alive in the Lord, both
towards God and man.  Thus they will be without




ESSAYS AND LETTERS.            241
any defilement having their lamps trimmed and their
lights burning.
In order to promote the gathering and perfect establishment of this true church of God, it is necessary
that there should be raised up men and women of
honest and sincere minds, who will not seek to obtain
dominion over their brethren, nor suffer themselves to
be carried away by any worldly object; but, believing
in the great truths of the gospel, they will be careful
to keep unspotted from the world. Not pleading for
the indulgence of human infirmities, but walking in the
light as He their Holy Head is light, they will have
fellowship one with another. Oh the depth, both of
the mercy and goodness of God, to such gathered
souls! They have the power and the privilege given
them to enter within the vail, and know what it is to
witness the living power and presence of their holy
teacher; who opens to them a sight and a sense of
the Holy of Holies, where they can adore him that
was, and is, and is to them to come in his own glory.
The Lord of Hosts, the God of the spirits of all flesh is
their Alpha and Omega. And because of the brightness of his coming, and the glory of his being, they
can say that he is to them more than the increase of
corn, wine, or oil. When these sons and daughters
of the Most High are permitted to worship Him in the
beauty of holiness, the shadows flee away; and they
see that they are not now come to the mount that
might not be touched; but on the contrary they have
come"to Mount Sion, and unto the city of the living
God, the heavenly Jerusalem, and to an innumerable
company of angels, to the general assembly and church
of the first-born which are written in heaven, and to God
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242           ESSAYS AND LETTERS.
the judge of all, and to the spirits of just men made
perfect." Such then are the living members of God's
invisible church. Now this heavenly company can
never be divided, but must be and remain the one
eternal body of which Christ Jesus is the Head. And
as the head is perfect, so must the body be perfect also;
being fitly compacted and joined together by unlimited
power and wisdom; and all the members of this living
and heavenly body must be capable of a spiritual communion.
FAMILY EDUCATION.
WE are now to look into the duties which are required, and must be fulfilled on the part of those sons
and daughters of God. As they have entered into
covenant with the Holy One of Israel, they are bound
by pure love watchfully to regard all that is required
of them to do: among the first and most solemn of
obligations, the duty of commanding their households
and those after them, can never be neglected without
incurring the divine displeasure. It appears to have
been a cause why the Almighty declared he would not
hide from Abraham what he had determined to do
with the people of Sodom and Gomorrah. " Shall I
hide from Abraham the thing that I do, seeing that I
know him, that he will command his children and his
household, and they shall keep the way of the Lord?"
It is much to be lamented that many children are
permitted to grow up in the Society of Friends, without their being ever taught the lesson of obedience to




ESSAYS AND LETTERS.             243
parents.  The consequence is, that they in a state of
manhood prove self-willed, if not stubborn; nor have
they scarcely any respect for the judgment of their parents, but live in opposition to the advice of their
friends; nor is it likely that such will ever make useful and agreeable members of society; because being
always indulged with their own gratifications, and
never condescending to proper restraint they acquire a
habit of obstinacy that ever after renders them disagreeable in all company. But children that are rightly
educated are mild and pleasant in their disposition and
manners.  On this important concern much might be
said; but though it is of great.consequence to the
cause of Truth, it must under present circumstances be
left; not without sincere desire, however that it may
obtain the serious attention of Friends.  As it regards the schooling of the families of Friends, I have
long doubted the fitness of large boarding institutions
for this purpose. It appears to me that a child to be
brought up properly, should never be separated from a
connection with the domestic duties.  If this was regarded according to the merits of it, parents would undergo many inconveniences rather than send their children from home to be educated.  In my opinion the
proper place for children to receive learning is in the
house of the parent; and this could be readily accomplished by a little attention to the proper occupancy of
the time. In the winter farmers have the long evenings at leisure, and if the plan was adopted of bringing
the books on the table after supper, two hours might
be devoted to instruction every evening, and it would
not be long before the father and the children would
find it a very happy method of acquiring the necessary




244           ESSAYS AND LETTERS.
learning: they would ever be delighted with those
pleasant modes of family improvement so that in many
families the parents in a few years would see that their
elder children were capable of supplying their places.
ON THE IMPORTANCE OF KEEPING UP OUR
MEETINGS OF WORSHIP.
IN reflecting upon the past and present condition of
the society of Friends, and comparing the former with
the latter there is much to indicate that Friends are on
the decline. Formerly there was a great amount of
love among them, and therefore it was their comfort
and delight often to see one another: hence we find
that religious meetings were carefully attended, and if
at any time one of them was absent enquiry was made
into the cause. By this means if any one was found
to have neglected his or her duty the case was at once
understood, and the individual received such help as
was required and the society were prepared to help
one another. But in proportion as the society fell
away from this state they came into the condition of
the Ephesian church, having left their first love. Thus
the lively impressions and feeling of tender regard
gradually declining there was not that care for one another that existed in the beginning, and members might
be frequently absent from their religious meetings and
none would feel sufficient concern to speak to him or
her on the occasion. In this view of the decline of
society it appears that in the first place a deficiency of
a two-fold character gradually gained ground until we




ESSAYS AND LETTERS.            245
now have abundant cause to mourn over the present
state of things at large amongst us. But our mourning and complaining will do but little for us. It is
time for measures to be taken that may have some
proper effect. In the first place it seems clear that
we cannot kindle up again that ardent love of God and
of one another that existed during the time of suffering
under persecution. In that state of things there was
much to awaken tender sympathy and engage Friends
in considering the situation of the members and to administer relief. Those acts of kindness had a tendency
to keep alive feelings of mutual regard, and hence we
see that a change of situation has very much contributed to produce a change of character in the society.
Since the spirit of persecution has subsided, Friends,
as a body, have gone on in the pursuit of worldly concerns and being restrained by principle from indulging
in the common extravagances of mankind they soon
began to increase in the treasures of the world and thus
as the occasions of suffering were removed the opportunities of seeing one another were not so frequent.
By those changes in situation a change in habits and
manners followed, and prosperity in their worldly pursuits has gradually introduced a selfish spirit; a spirit
in its whole character differing from the generous and
benign spirit of the gospel. In this way we may have
the gradual but positive decline of many amongst us
from that religious feeling which had so eminently attended the minds of Friends in the beginning. A
worldly spirit having thus obtained a deep hold on the
mind it is now necessary to consider how and by what
means the society may be brought from under its influence and come to stand upon the original ground of
21*




246            ESSAYS AND LETTERS.
love to God and to one another. If there is no alternative and we must go on as has been the case for
more than fifty years it is almost a self-evident case
that the society will in this way suffer itself to be robbed of the spiritual and heavenly standing it once held
and the meetings for the worship of Almighty God be
held in a very neglected manner.  We may observe
that during this decline there has been in almost all the
settlements of Friends those who have been concerned
to attend all their meetings and it is by the zeal and
faithfulness of such that the society has been kept
from falling away and losing their standing as a religious body. By taking a view of the concern of this
class we shall find that from year to year they have had
the maintenance of our religious meetings for worship
much at heart and have given testimony in the extracts
from their different Yearly Meetings expressive of the
travail of the church on this important subject. Many
of those valuable productions have been read in the
meetings of Friends and then laid by to receive no
further attention. If those testimonies of deep-felt concern were examined it has been thought that some of
them at least might be rendered more useful by being
spread before our young friends. They would in this
way come to see the concern of society for their religious improvement.  In the present state of the subject there seems but little to hope and much to apprehend; but though there is reason to be impressed with
discouragement there is also some cause to believe
Friends may be again revived and brought to feel our
situation.  If we were altogether a forsaken people
we should find that the Lord answered no more either
by vision or by prophecy. But this it is believed is
not the case, because we find that our meetings are




ESSAYS AND LETTERS.             247
still at times clothed with a happy and precious solemnity and there are preserved among us those who are
at times raised up to bear a living and reaching testimony.  It therefore remains for Friends to try to keep
a firm hold of the right thing, and try as way opens to
stir one another up to love and good works. The neglected state of our religious meetings, particularly in
or near the middle of the week should claim our care
and attention. Let us endeavor to learn if possible
what is the cause why members are so frequently absent and if it should be found on enquiry that some
have embraced opinions opposed to the continuance of
those meetings, if they cannot be convinced of their
error, their cases should be introduced to the Monthly
Meeting,and should they continue to oppose our meetings they should be disowned from the society. By
this means if our number should be reduced for a
time there is reason to believe that this would only be
for a time, and as it would be manifest that those who
remained in the society set a proper example and were
themselves diligent attenders of our meeting,this would
be encouraging to honest enquirers nor would it be long
before we should find many applications to become
members.  There would be some encouragement to
unite with a society that were alive in the tulfillment
of their religious duty; but if we remain as we are in
a state of weakness there can be no occasion for the
seriously thoughtful to connect themselves with us. It
is therefore necessary for Friends to come out of the
present mixed and disorderly state, and short of this
there is no reason to expect that the society will be
improved and come to take the proper hold of the important Christian testimonies we have been called to
naintain in the world.




248          ESSAYS AND LETTERS.
ON THE FACULTY OF CONSCIENCE.-PART I.
I have lived in all good conscience before God unto
this day-and again in this do I exercise myself daily
to keep a conscience void of offence both towards God
and man. Notwithstanding St. Paul maintained this
high standing, it does not appear that he had received
from his education, which was doubtless liberal, correct
views of his religious duty-and therefore his conscience prior to his conversion must have been conformed to the opinions received from his preceptors.
This is probably no uncommon case-but on the
contrary quite general, and therefore it would not be
proper to consider conscience an infallible guide. But
as I have frequently heard it placed in that point of
light, and believe that many hold this opinion of it, I
have apprehended it might be useful to take up some
inquiries upon the subject, and try, if possible, to
show in what degree of credit this faculty should be
held. As I have already mentioned, the conscience of
St. Paul before his conversion must have been in
agreement with the opinions of his preceptors. After
his conversion, as his mind was altered, and as he
now saw that he had been grossly in error, we are not
to believe that this very great change was dictated by
his conscience, consequently it must have been produced by the powerful operation of some other cause.
By examining his own testimony upon the subject it
will appear that he was convinced of his blindness by
a supernatural light-by a light from Heaven-and
being so convinced though the dictates of conscience
were not changed, yet the points of conscientious approbation and disapprobation were. Formerly he was




ESSAYS AND LETTERS.            249
supposing he was doing God service by persecuting
the disciples of Christ, and he had a conscience which
did not condemn him for his zeal in this business.
Now he finds by the interference of a supernatural
principle that he was in the transgressing nature, and
doing those things that were contrary to the divine
mind. He is brought to this important discovery not
by conscience, but by the light of Christ. From those
facts it may be perceived that before man is humbled
by the power of Truth, and brought to see himself in
the light of Christ-that light which enlightens every
man that comes into the world-his best guide is a fallible principle; a principle which can possess no more
perfection in itself-than his judgment and as that has
been formed in agreement with his education, he will
conform to its rudiments. He will be a Jew, a Christian, or a Mahometan, and conscientiously regard the
doctrines and opinions in which he has been educated.
Darkness therefore will cover his mind, and it cannot
be possible for him under those circumstances to have
an infallible guide-because he is living in the transgressing nature, and is the subject of a state in which
the mind and conscience are defiled. Hence to call
upon those who are so circumstanced to obey their
conscience is not fulfilling the duty of a gospel minister
-nay it may even be the means of inviting such to
transgress against God-conscience then in the unregenerate man is not a safe religious guide. It was not
sufficient to awaken St. Paul and lead him out of
error; nor is it a principle of any greater value in
others-in the great concern of the soul's redemption.
Before a conscience to be relied upon in the protection of the soul from defilement is formed-the indi



250           ESSAYS AND LETTERS.
vidual must become subject to the divine visitation.
He must be prostrated in a full conviction that he is a
fallen and sinful creature —and that all his own acts,
even his best acts are performed in conformity with a
state of rebellion against God. After he has passed
through this humbling view of himself and has come
to see that he is undone without a Saviour-the foundation upon which he is engaged to build is changed.
His mind obtains new views of itself-and those views
being given by the presence of the light of Christ, a
conscience is formed in him which is not built upon a
human but upon a divine testimony. Now these are
they that form the society of the multitude of believers
who are of one heart and one soul-they consequently
being led by an infallible guide out of darkness into
the glorious light of the gospel, see eye to eye. And
by keeping under the divine government, conscience
in them compared to the light of the moon becomes as
the light of the sun.  Such witness great tenderness
of spirit, and therefore enter deeply into the sufferings
of Christ-they are wounded by every appearance of
evil either in themselves or others. They all therefore
" walk by the same rule and mind the same thing." In
consequence of which they hold a united testimony,
and are one in Christ. To them no duty is imposed
by their own will or wisdom, but all is the immediate
offspring of an infallible guide. If we go back into
the history of these subjects of the kingdom of the
Prince of Peace, we shall find that it never was the
business of any of these to impose creeds and ceremonies upon the disciples of Christ. They have always
aimed at maintaining obedience to the pure spirit, and
oilt..;.ded that it is the letter that killeth, and the




ESSAYS AND LETTERS.            251
Spirit only that giveth life. We are to look for the
traditions of men and the imposition of rites and ceremonies from  another class-and we shall find them
among those of the Pharisaical order. There have been
Pharisaical Jews and Pharisaical Christians-and the
latter have been as numerous as the former. Through
them there has been heaped upon the Christian profession a host of idolatrous duties, which are now contended for as conscientious obligations-and really are
such upon the minds of those who are in the transgressing nature, and whom  the Truth has never been
permitted to set free. Those dark obligations of conscience have long tyrannized it over the children of
God-and having set themselves up in the temple of
God, they have assumed the prerogative of God,-and
like Paul before his conversion, have supposed that in
persecuting the true church they are doing God service.'It therefore is important that the deceptions
should be detected which have long been taking shelter
under a supposed conscientious obligation, and which
modern supposed Charity seems willing to credit as
belonging to the heritage of God. But it would be as
easy to unite light with darkness, or Christ with
Belial, as to bring those idolatrous devotees with all
their indulgence of a-transgressing nature into this glorious abode of harmony and of Truth.
PART II.
AFTER the foregoing observations it may be proper
to show  that a false conscience, or a conscience
founded in delusion is as possible a case as a false or




252           ESSAYS AND LETTERS.
deluded judgment.  When the advocates for the gospel of Jesus Christ who had been brought by the
power of the Spirit of God out of darkness, engaged
in the execution of their important mission, we do not
find that they began their labors by taking hold of the
learning and wisdom of man, nor did they lay it down
as an essential in the Lord's work that men should become masters of the languages, or even that they
should depend exclusively upon any outward means.
On the contrary they came out with a plain testimony;
they declared that all had sinned and fallen short of
the glory of God-and therefore mankind were in bondage and held under chains of darkness. They proclaimed the necessity of repentance-that the old man
with his deeds which are corruptible should be put off,
and the new  man put on-that the transgressing
nature should be subdued, and a new and heavenly
nature supply its place. Until this change was effected
all was disorder-the mind and conscience defiledand by no means prepared to judge in the great concerns of the church of Christ. But how does the case
stand at present.  Are we not informed of schools of
divinity-theological students, fitting themselves up for
the service of the church, and relying upon those endowments gained by study to prepare them to teach
others the way in which they should go, while they
are practically ignorant, and even enemies to the cross
of the Redeemer.  Walking in the pride and vanity
of their own pompous imaginations, and daring to be
judges of other men's consciences. Instead of themselves learning to be humble, and trusting to the shepherd of souls to instruct them and give them to see
their blind and fallen state they are standing at a




ESSAYS AND LETTERS.            253
distance from the true ground, and as far as their
influence extends keeping others also at a distance.
From the commencement of those man-made ministers
we may date the decline of vital christianity, and find
substituted in its room the decrees of synods, and the
dark and delusive doctrines of human wisdom supplying the place of the plain and precious precepts of the
primitive ministers of Christ. Under those circumstances, the judgment is darkened, and of consequence,
a conscience built upon it must be equally dark and
ignorant.  It is from those causes that the prosperity of
the Messiah's kingdom is retarded.
ON DIVINE REVELATION.
IT seems extraordinary, but is no less true, that
while it is confessed there has been a revelation from
God to man, it is denied that revelation is continued.
Those who say so take up this conclusion, because
they find the human family in the possession of ideas
and opinions which they conceive could not have been
obtained by the exercise of the natural senses alone,
and because the scriptures of truth are a composition
which so widely differ from all others, that they are
almost necessarily admitted to be of supernatural origin. The question, therefore of a divine revelation
being furnished at any time is a question of very great
interest; because, if no such revelation has been furnished, then the scriptures should be rejected as an imposition upon the world. For every composition which
is not what it professes to be, must of consequence be
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254            ESSAYS AND LETTERS.
an imposition, and the greater the profession the greater
the imposition. But the scriptures are a revelation
from God to man, and therefore revelations have been.
That they are a revelation may be proved from the doctrines they contain, being superior to all others,-from
the events they have foretold coming literally to pass,
and from their agreement with the convictions in every
man's mind.  The superiority of their doctrines is not
denied by their most decided enemies.  But this superiority could not be the effect of human sagacity;for, if they had no higher fountain from whence to
have proceeded, Scriptures or doctrines equally sublime might long since have become general. But if we
examine the ideas and doctrines which have resulted
from the natural talents of men, we shall find them to
be in almost every point of view inferior. Hence we
may surely conclude that the Scriptures are of supernatural origin; and consequently, that to those who
wrote them  a divine revelation was granted.  The
events foretold in them  having literally taken place,
is a fact which there is no difficulty in proving.  Witness the unexampled destruction of Jerusalem,-the
overthrow of the temple, and the remarkable dispersion of the Jews among all nations. Circumstances
so critically fulfilled, that the prediction seems more
like a history written after the events had taken place,
than a prophecy preceding them.
In a calm deliberate attention to the important doctrines which the scriptures contain, no man can fail to
have impressions furnished differing from those produced by the reading of any other book: and hence he
must conclude that those impressions and convictions
of their superiority are proofs of a supernatural origin.




ESSAYS AND LETTERS.             255
If then we have clear evidence that divine revelalations have been communicated to man,-surely we
must admit that whatever has been may be again.
Revelation has been and therefore may be again.
But what are the objections to a repetition of revelation?  Can it be said that man is not the same now
that he was when they were communicated? Is there
any difference in the conformation of either his mind
or body? Is the nature of moral obligations changed?
Or are the passions and appetites altered? Will it be
contended that the difficulty of such communications is
rendered insuperable?  Or can it be said that because a revelation has been given, that therefore all
future communications from the Almighty would be
useless? If we take the testimony of the scriptures on
the subject, we shall find that they support a belief
that revelation is to be expected as the common privilege of the faithful. 1 John, 2, 27, " But the anointing which ye have received of him  abideth in you;
and ye need not that any man teach you, but as the
same anointing teacheth you of all things, and is truth
and is no lie; and even as it hath taught you ye shall
abide in him"  Similar to this testimony is that delivered by Paul in his epistle to Titus, chap. 2, 11, 12,
" For the grace of God that bringeth salvation hath
appeared to all men teaching us, that denying ungodliness and  worldly lusts, we should  live  soberly,
righteously and godly in this present world." And
again, 1 Corinthians, 12, 7, " But the manifestation
of the spirit is given to every man to profit withal." I
would ask, is it possible to understand those testimonies in any other light, or as having any other direct
and plain meaning, than that of continued revelation?




256            ESSAYS AND LETTERS.
By them we are told of a principle which " is truth,
and is no lie;" and which is able to teach us all things;
that this principle is the grace of God, and that it
" hath appeared to all men,"-and the manifestation
of the spirit which is given to every man to profit withal.  Now if we are not to understand this spirit as
having the power to reveal to us the will of God, and
consequently, to teach us of all things necessary to
our salvation, I can conceive no kind of useful meaning in them. But such was the meaning conveyed by
the apostles; and therefore according to their testimonies revelation is continued to man.
Again, if we consider what it is that makes a difference between truth and falsehood, between light and
darkness, as they alternately act upon us, I apprehend
it will be impossible to explain this difference upon
any other ground than that of the operation of the
spirit which " searcheth all things, yea, the deep things
of God."  But take away this spirit, and let the human race be left to the mere powers of our natural intelligence, or to the operation of that knowledge which
is acquired by sensation and reflection,-and let us
examine what our qualifications would be under those
circumstances. Sensation being outward, is manifestly
excited by material objects, and reflections upon those
objects, would be reflections upon natural and material things;-hence there would only be produced in
us corresponding ideas;-and as those ideas would
strictly agree with their exciting causes, of consequence
there would be nothing spiritual in them. They would
be the result of that natural sensation and reflection
which constitutes the natural man who, according to
Paul, " Receiveth not the things of the spirit of God,




ESSAYS AND LETTERS.             257
for they are foolishness unto him; neither can he know
them because they are spiritually discerned." Which
clearly implies, that the ideas of all things are only excited in us by their proper objects; —those that are
natural by the presentation of natural and visible things
and those that are spiritual by a divine and spiritual
cause. If then the ideas of all things can only be excited by their corresponding objects, it must be evident, that while the knowledge of natural things is acquired by the presentation of natural objects to the natural senses, —those that are spiritual have a spiritual
mode of presentation, and are only known in consequence of being presented  to  a spiritual capacity
in man.  Take away this capacity, and leave him
wholly subject to natural sensation and reflection, and
he could no more understand spiritual subjects,than the natural man could understand sounds by sight
or colors by hearing.
Hence we may surely conclude, that it has consisted
with the order of perfect wisdom to constitute man
both a natural and a spiritual being; and that those
senses that are outward embrace the material and visible
and the ideas thence arising pertain to the natural
world. But, on the other hand, as he is not only a
being of temporal and material existence, but also a
being of spiritual and eternal duratioif, there are as well
spiritual perceptions, as natural: and hence it is plain
that those which are of the spiritual class are the perceptions which include the knowledge of divine and
spiritual things.  This appears to be the doctrine
taught in the Holy Scriptures. They everywhere hold
out the idea that God is a spirit-that man is made
after his own image, and that temporal existence and
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258           ESSAYS AND LETTERS.
objects belong to those capacities that are temporalthat those that are spiritual and eternal have capacities
agreeing therewith-and that to these capacities are
unfolded the revelations of the will of God. That by
the exercise of them man is brought into a state capable of searching all things, yea, the deep things of
God-and that through the medium of this spiritual
capacity, every revelation of the divine will has been
comprehended. But it may be said, these are assertions without proof-and therefore will not do to be relied upon. Is there any evidence that the human race
ever did or ever can be certainly ascertained of anything but what comes under the cognizance of the five
corporeal senses? To this we may reply that those
who foretold future events which did certainly come to
pass, must have been led to this knowledge by something different from the natural senses,-and this must
have been a spiritual or divine intelligence,
As we pass along the important path of time circumstances take place which seem Providentially to remind
us of the uncertainty of all visible things. In the case
of Thomas Pim, late a respectable inhabitant of East
Cain township, Chester county, this impression was
made in a most powerful manner. He had left his
family as usual, in his gig, in which he had been accustomed for many years to travel among his neighbors.
The distance which he had contemplated going did not
exceed a few miles; but finding after going a short




ESSAYS AND LETTERS.           259
distance that he was attacked with indisposition, he
turned in order to reach home. It was however too
late. Before he could again reach his habitation the
vital spark had fled, and to an affectionate wife and
family he was returned  a corpse.  The support
which his wife in particular felt under the awful circumstance was admirable. It is not our intention on
the present memorable occasion to say all that might
be said, but it seems due in this case to mention some
of the prominent features of the character of thd
deceased. He was one of those rare instances of a
man who without much profession came up to the
practice of doing as he would be done by. Among
his neighbors he was social and free, and though he
could plainly say to any man what he thought of him,
he was seldom known to give offence. The writer of
this memoir knew him well. In one instance they
rode together to the house of a valuable acquaintance,
where they arrived at an early hour of the morning.
Our acquaintance said to T. P., " Thou art early at my
house; I suppose thou art in pursuit of some worldly
object, and if thou was as much in earnest about the
kingdom of heaven as thou appears to be about the
world's concern, thou would make no inconsiderable
figure as a religious man." To which T. P. calmly
replied, "that men were not to be taken by appearances-that he had long thought that there might be
much show where there was but little substance, and
that for his part he had rather never be known as a.
religious man than not come up to the duties which we
owed to this world." In his family his manners were
easy and pleasant, and his house was liberally opened
to all his friends. Although he had been for many




Q60           ESSAYS AND LETTERS.
years much crippled by a complaint of the rheumatic
character, and which made it difficult for him to move
from one place to another, yet he was never heard to
murmur; on the contrary, in the company of his
friends he was cheerful and entertaining.  To the poor
who were the objects of his kindness, he was a warm
and a useful friend. In their distress he aided them,
and in their follies he reproved them. Plain and frank
in his manners, few men did with more honesty speak
their minds to their friends. Through life he was an
example of moderation, and although industrious and
attentive to his temporal concerns, he was never known
to be oppressive. His tenants who took his advice
were in common successful and uniformly respected
him. By a regular system of economy and judicious
management of his concerns he became wealthy; but
in all his transactions he had the happiness to steer his
course with so much caution that he was never known
to have a law-suit on his own account.  Within a
short time before his death he seemed to be aware that
his end was approaching; and with this view he was
attentive to have nothing undone which rested on his
mind to do. A few days before his departure he mentioned that he had but two visits to make, and if these
were paid he should be done. It is believed he was
in the act of paying this last one when he was called
off. Having finished his course, we may justly say
that as a husband, father, and friend, he was highly
respected, and we have no doubt he will be much
missed by many who knew and valued his company.
It is a consolation in looking to his end to believe that
though it was sudden he had nothing to do but to die.




ESSAYS AND LETTERS.            261
IN the organization of religious society it is necessary that the members should unite in the principle by
which they are to be governed. If they believe in the
fundamental obligations of Christianity, they will of
course conclude that they are to be under and subject
to that measure of the Spirit which the apostle Paul has
said is given to every man to profit withal. By those
who believe in this doctrine, it has been understood
to be a Spirit that takes its kingdom by entreaty, and
keeps it by humility, and a lowly or passive state of
mind. Such a society must therefore be brought to
place their whole confidence in the power and wisdom
of this heavenly guide. They will under all circumstances confide in it, let their trials as individuals or as
a society be what they may. They will never have
recourse to any mode of relief but what they are convinced is dictated by this eternal Spirit. Now as the
Society of Friends profess to have full faith in this
divine gift, they are necessarily to submit themselves
to it in all that they have to meet with in the world.
It would be turning away from the principle of their
profession if they should have recourse to any system
of human policy in order to gain any point. The fact
is, to a society that professes as Friends do, there is no
door which can be opened to any other wisdom and
power for the preservation of themselves or that of the
order of the Society, but the wisdom and power of
Truth. Now as it is understood that the Spirit they
profess to embrace, acts not compulsively but by persuasion and a convincement of the judgment, so it is




262           ESSAYS AND LETTERS.
clear that its purposes are never to be gained by the
arm of flesh. Hence we may infer that if the Society
should from  any cause be led away from a state of
entire dependence upon this gift, it must be on the
downward course, and consequently fail to maintain a
true testimony to the excellency of their religious profession. In taking a view of the present circumstances
of the professors of Christianity, there has appeared
much reason to believe that many amongst them have
been ready to conclude, since the Society of Friends
have become a divided people, they have proved to the
rest of mankind that it is not in the nature of their profession to keep them in connection or united together;
and that from necessity they will have to abandon
their confidence in the doctrine which they have professed, and come under the regulating power of fixed
laws and rules of government.  That the spiritual
profession which they have held is incompatible with
the nature of man, and that the party which they will
prefer will be those who are called the " Orthodox"
party:   Because, say they,  we can see in them
something like an adoption of the doctrines and opinions of other religious professors.   We are therefore
placed under very serious circumstances, and it is
highly necessary for Friends to endeavor clearly to understand the great responsibility that rests upon us;
that so we may be found consistent with the fundamental principle of our profession. If we mean to take
upon ourselves the same testimonies that were embraced and maintained by our worthy predecessors, it
follows conclusively, that we must shut our eyes from
the policy of the world, and turn away from any dependence upon the arm of flesh.  We know that as to




ESSAYS AND LETTERS,            263
the past circumstances which we have witnessed, so
far as they were distressing to many of us, they were
the fruit of a departure from the true light that enlightens every man that comes into the world. Our early
Friends having been convinced both of the power and
wisdom  of their heavenly guide, relied upon it in
every trial; and being faithful to its manifestations,
they became a body of people in perfect submission to
the one eternal Spirit. In this happy state love reigned
predominant among them, and hence they knew practically that as many as walked in this Light, as he the
great author of it is light, had fellowship one with
another. Now while Friends continued in this blessed state it was impossible for rents and divisions to
take place. Hence they were an unconquerable body.
But as they succeeded in convincing the world of their
innocent lives and conduct, they were relieved from
persecution, and soon became prosperous in the world.
With the rise of character, and the increase of wealth,
there was a gradual falling off from that state of watchfulness and devotion which had been maintained in the
beginning; and from this cause meni came to have an
influence in the society, who had little more to recommend them than their wealth.  Thus by a total change
in the character and disposition of many of the leaders
of Society, it followed that when difference of opinion
arose on any subject, those high-minded individuals
would not condescend to the views of their brethren.
When therefore condescension was abandoned, strife
succeeded; and a division was the consequence. But
had the same spirit of brotherly regard been cherished
which so eminently appeared among the founders of
the Society, it would have been impossible for it to




264            ESSAYS AND LETTERS.
become divided.  Our unhappy conflict and consequent separation must therefore not be charged to the
profession, but to a want of individual faithfulness to
the divine Spirit.
The same causes we must believe will produce the
same effects: and therefore it is necessary for Friends
to be on their guard, or otherwise strife and division
may again take place.  But in order to preserve the
body from falling into this unhappy state, it is of vast
importance that it should be grounded and settled in
correct principles. On this subject the author has felt
a deep concern.  He is fully aware that at present we
stand in a very critical situation, and he feels his fears
lest there should be a want of just conceptions of the
consequences which threaten to overtake us. He will
therefore leave with his friends a testimony of his concern, and he believes it a duty to endeavor to call the
attention of Friends to the alone ground of safety, and
of prosperity to the great cause of universal peace and
righteousness. It should never be forgotten by us that it
is one thing to profess a belief in the Divine manifestation to man, and it is anotherthing to have a settled faith
at all times and under all circumstances in the sufficiency
of the wisdom and power of this gift. For want of this
faith and patient awaiting the Lord's time, when trials
and difficulties arise we may go to work in our own
wisdom  and strength in order to remove unpleasant
cases when they occur.  Thus by putting forth the
hand unbidden to steady the ark we may bring death
instead of life, and really retard the advancement of
the good cause. It has been occasion of mourning to
find that we are not so fully settled in the belief of the
all-sufficiency of the precious gift as should be the case




ESSAYS AND LETTERS.            265
if Friends are not deeply attentive to the light and
spirit of the great Head of the Church, they may introduce measures of human policy and be governed by
them-the consequence of which must be that the society may again be landed'much in the wilderness
state. There was perhaps never a time when it was
more important to the great cause of Christianity than
the present time that all who profess with us should
keep close to their proper places and duties, studying
to show ourselves approved unto God.  And as we
believe that we live in an age when there is much enquiry in the minds of the people and when all the movements of those under our name are closely watched,
much depends upon what we say and do in accordance
with the witness for truth in the minds of enquirers.
Our meetings for divine worship being held as they are
with a profession of waiting in spirit upon the great
Head of the Church to be instructed by him, it has
appeared clear to me that if Friends were deep and
weighty in their spirits they would be more often favored with the overshadowings of Divine love and
thereby be refreshed together, as well as witness the
power of truth to be raised into dominion; and thus,
forward spirits that come among us, and often wound
the spiritual life by running into words without life and
power would be kept down.  There is perhaps no
circumstance which has a greater tendency to mar the
work of righteousness in the earth than a lifeless ministry.  Some there are who with a small gift would
be favored to know the burden of the word given to
them, and would be clear in what they had to deliver,
but for want of keeping in the littleness, and by giving way to the desire to enlarge, are clouded in their
22




266           ESSAYS AND LETTERS.
testimony and judgment, and do not furnish anything
like a certain sound, or learn.to know their proper
stopping places. Hence they remain in the mixture,
and Friends are often at a loss to know whether there
is a gift or not: and when some of these are at last
from their weak appearances advised to desist and try
to keep silent, they become troublesome to Friends.
Leaving the subject of the Ministry, it remains with
me to remark, that in order to maintain the testimonies
of truth on the true ground, there is no point more important than that of a strict regard to the peaceable nature
of the gospel spirit.  So long as we trust to any other
means than that of the Divine Gift for the safety and
well-being of the society, we shall be liable to weakness and error: but if we place our confidence exclusively in the Divine Gift and follow it, there will be
nothing to fear. But it is to be feared that many
among us are not in possession of the true and living
faith,-a faith that overcometh the world. The society of Friends from their rise have been firmly of the
judgment that the light of Christ inwardly manifested is
the alone sure guide, and by it every individual may
be instructed in all the subjects that pertain to the
Kingdom of Heaven. They have therefore maintained
this testimony, that with them it is the first and primary rule of faith and practice. We make the same profession, and therefore have no new doctrine to preach;
but the same that has been from the beginning, and
which is preached in every creature. In this we are
different from other professors of Christianity, who consider that revelation has ceased,  because (say they)
God has committed his will to writing.   If this doctrine was true, it would follow as a consequence that




ESSAYS AND LETTERS.             267
none could be saved but those who could read, and
who had the book.  We do not advert to this doctrine
with any view to controversy, but simply to present a
correct view of the profession of Friends from the beginning. Now as we have embraced the doctrine of
a Divine manifestation to man, and do not believe that
in this blessed gift there is any tendency to strife or
contention, or that it is incompetent to the preservation
of those individuals, or that society which live in subjection to its teachings-it is of great importance to us
and to the cause of Truth, that we should in our practice conform to it.  It never can be right for a people
making this high profession, to have recourse to compulsory measures in defence of themselves or of the
order of the society. On the contrary, when they are
brought under  trials and  difficulties, they should
manifest their full faith in the gift. Thus they would
be qualified to stop the mouths of gainsayers and all
that should rise up against them.  When a body of
men are united in any one profession it is the duty of
the individual members of that body to adopt the doctrine they have embraced. Hence it follows that as
the Society of Friends wholly abandon all that kind of
management which belongs to the children of this
world, and to its policy,-they have only to trust to
the pure and heavenly gift; and surely they have
every reason to do so.  When we look back into the
trials and sufferings which our dear friends had to encounter, and observe with what meekness, patience,
and fortitude, they endured those impositions,-looking to the Lord alone for deliverance-surely we might
be both encouraged and instructed to trust to the same
blessed power for deliverance from the comparatively




268            ESSAYS AND LETTERS.
insignificant difficulties of our time. It is of great importance to the society of Friends that they should not
only understand the fundamental principle of their profession, but that they should have full faith in the
power and virtue of it: and having the example of our
early Friends before us and finding from their case that
they were happily sustained under all trials in consequence of their obedience to the principle of their profession we are left without excuse should we attempt
to take any other ground or seek a deliverance from
trials by the aid of the arm of flesh or the policy of the
world.  The whole power of the church of Christ is
centered in love. Therefore in all cases where there is
opposition, it is the business of the true believer to try
to overcome by maintaining a meek and gentle spirit.
But should any attempt to subdue and regulate disorderly spirits by the exercise of compulsory measures,
they would only mar the work and wound themselves.
From  the commencement of the society, we may see
that all the extreme cases, such as have ended with
rendings and division, have been produced by a departure from the spirit of meekness, forbearance, and
brotherly kindness. And we may always depend upon
it, that if we cannot gain the desired point by the exercise of those Christian principles, that we should not
resort to any other. The fact is if we do in any degree
depart from the true ground, we may be sure of losing
by it.
IN reflecting upon the doctrine of rewards and punishments, it has presented as a clear case that it never
was consistent with the attributes of the Deity to im



ESSAYS AND LETTERS.            269
pose suffering upon any of his creatures.  But he has
done all that could be done to make all parts of his
creation happy; and therefore all the misery that we
experience is the consequence of our own misconduct.
In the formation of man it appears that it was consistent with the wisdom of his great Author to constitute
him a being capable of devotion; and to this end he
gave to him an amount of freedom agreeing with the
capacity that he was endued with. Hence he would
think for himself, and make his own elections by following his passions and appetites, and indulging them,
he would run into excesses, and those excesses would
produce their own sufferings. Experience teaches us
that every act has its consequence. Thus we find a
motive for self-government, and as we learn on the
one hand that every improper indulgence produces
misery, so we find on the other that the more we become subject to the principle of self-government, the
greater is our happiness. In those two cases of fact
we have full proof that it is not the pleasure of the
Creator that we should be sufferers, but that he has
done all that could be done consistent with the nature
of our being to render us completely happy.  Had we
been created without any portion of freedom, we could
never have known or enjoyed devotional feelings, but
must have moved along in life as mere machines. Having then a devotional capacity, it must follow that when
all our experience proves the goodness of God to us in
giving us the means of happiness, that this knowledge
should excite the highest sense of obligation, and of
course the most pure devotion and love to God. If we
were obliged to contemplate him in any other light, it
would have the most melancholy effect upon us.
23*




270            ESSAYS AND LETTERS.
Finding, then, that by regarding the light of Truth and
walking in it, we give energy and dominion to our
more exalted and higher nature, and witnessing daily
the consequence to be a complete quietude of the passions, and the most perfect possession of intellectual
happiness, we are thus united to the great Fountain of
spiritual good, and are one with our glorious author.
We cannot believe, while possessing this blessed state,
that it ever was any part of the design or purpose of
God to render any part of his creation miserable. Of
course we must be convinced that all the miseries of
mankind are the fruit of their own doings. According
to those views it will appear that there is nothing in
the attributes of God that ever can consist with dealing
out penalties and afflictions upon his finite creatures.
Hence we come to the belief that because it was necessary in order to our own preservation, that evil and
folly should bring sufferings upon us as a consequence,
or otherwise we should never be brought out of it;
therefore those sufferings themselves are demonstrations of the goodness and mercy of God to man. The
truth appears to be that in every case where we witness
suffering, there is no more of it than seems necessary
to promote their own good. In looking into the human
composition, and considering it in agreement with the
foregoing sentiments, we find an admirable proof of the
sublimity and greatness of the christian system. By
this we are taught to believe that we have to control
all our animal passions, in order to become acceptable
to God; and by our own positive practical knowledge
we are convinced that our happiness can never be
completed by sensual indulgences.  The obligations of
christianity and those that are found from the operation




ESSAYS AND LETTERS.             271
of the laws of our nature, both prove that they have
the same origin; that is, the wisdom that dictated the
christian's path ofduty, and that fixed the consequences
of sensual excess is one and the same. Therefore,however the reputed philosopher, or the common sceptic
may point the finger of derision at the humble and selfdenying follower of the Son of God, it is impossible for
himself to be happy in any other course of life than
that which is adopted by the latter.  But we are told
that there must be some mistake on the part of those
who would prohibit the indulgence of the passions and
appetites of nature.    Why, say they,  were they
given, if they must be kept in such strict subordination?   The answer is not difficult, because it is easy
to prove that the same wisdom and power that gave
those dispositions, has set for them the requisite boundary, and no man can pass it without bringing upon
himself consequences of a suffering kind.  From
which we might expect every enlightened individual
would surely be convinced that the precepts themselves
that are taught by Christianity have flowed from the
same fountain of perfect wisdom.




272           ESSAYS AND LETTERS.
RESPECTED FRIEND:
As by thy letter I am informed of the interest thou
hast felt in the subject which has been lately agitated
in your meeting-it has appeared to me that I might
state in answer-that as to the subject itself there appears in my mind no difficulty-but I feel some concern lest my friends should too zealously dispute upon
it-the foundation upon which society must stand,if it
stands at all,is the spirit of condescension and mutual
forbearance-any degree of selfishness or opposition
must be destructive of its very existence so far as it is
permitted to take hold. On this general principle I
have ever thought it safe to give my judgment to my
friends-and having done so passively to leave the subject-thou seest therefore that as it relates to any question which may be agitated among Friends I can have
no point to carry-my judgment being settled that all
conclusions which take place in the harmony are right
as respect the body which adopts them  though they
may be defective as respects the question settled. In
the order of society there is a necessary subordination
to be observed, and without which confusion must
follow. No question can be finally settled by a Monthly Meeting which does not come within the limits of
its province, and all questions which relate to general
practice must of consequence be settled by general
consent.  The general practice of society in regard
to marriage can never be settled by a Monthly Meeting,
but must be guided by the harmonious conclusion of
the Yearly Meeting.  Let it be supposed that with a
small exception in your Monthly Meeting, the society




ESSAYS AND LETTERS.            273
are uniform in the marriage covenant-and enter into
that solemn obligation by the same form of expression.
Canst thou conceive that such uniformity should be
changed in a society professing to be led by the one
spirit and formed into the one body especially where
the act is the same, as is the fact in the case of marriage? If every Monthly Meeting within the limits of
our Yearly Meeting were to take up the question and
deviate in the same degree from each other that Sadsbury appears to have done, what would be the consequence? Would it not produce very disagreeable
impressions-and that they would be liable to deviate
cannot be doubted by any one who is acquainted
with the present state of society-I therefore conclude
that subjects of a general kind are wisely held within
the control of the Yearly Meeting-therefore without
entering into the arguments which might be used on
either side of the subject-I hold it safe for me to stand
subordinate to the present custom of the society —but
should the objections rise in any to the present custom
so high as that they might believe it proper to lay them
before a Monthly Meeting, and thence to take their
regular course to a quarterly, and so if found of sufficient weight, to a Yearly Meeting.  In that stage I
should be willing to try the whole subject-at present
I do not consider it open for discussion, and shall consequently avoid any specific sentiment upon it. I am
satisfied with what has been the uniform practice of
society-and willing to remain so until the subject in
the course of order and in the line of my duty shall
come befbre me. If from what I have said thou should
be in any manner benefited, thou art welcome to so
much of the attention of thy affectionate friend,
JESSE KERSEY.




274            ESSAYS AND LETTERS.
ON THE DIVINITY OF CHRIST.
O  recurring to the feelings which I have often had
by hearing the divinity of Christ spoken of, it has at
length seemed to me that it would be right to put
some of my thoughts on this subject on paper. I shall
therefore complete this design in as plain a manner as
I am capable of. In the first place, I shall state that I
cannot credit any doctrine that implies a plurality of
gods, and therefore I am  persuaded that throughout
the Scriptures wherever a divine influence or operation is spoken of, it must always relate to the great allpowerful, all-wise, and first Cause.  And he is unlimited in his nature, and must be in all things, so all the
effects produced either in the mental or physical world
are effects produced by the one eternal great first
Cause.  Hence I conclude that when Paul speaks of
the Son of God, and declares him to be the Wisdom
and Power of God, the same by which the worlds were
made, he means neither more nor less than this: that
the Wisdom  and Power of God when they become
active, as must have been the case in the formation
and production of this visible creation, they must be
viewed as effects of God, and in that sense they proceed from him, and hence he calls the Wisdom and
Power of God the Son. In the same sense I can only
understand the Evangelist John, where he has said " in
the beginning was the Word, and the Word was with
God, and the Word was God; all things were made
by'him, &c." That is agreeing with Paul, " in the beginning was the Wisdom and Power of God, and the
Wisdom and Power was with God, and was God. All




ESSAYS AND LETTERS.             275
things were made by this Wisdom  and Power." This
Wisdom and Power is then the beginning of the creation of God, and in that sense alone being an effect of
God, is the Son.  Now  in whatever way the great
first cause may manifest himself, that manifestation is
an effect of God, and therefore the Son. Every manifestation which it has pleased God to make of himself
is an effect of God.  Such was the case when his Wisdom and Power appeared in the person of the man
Jesus.  His body was not the divinity for it was a
finite body; it was capable of animal life and death.
It was the Wisdom and the Power that was manifest
through that body that was the true divinity. Now as
God is one eternal, all-wise, undivided, and unchangeable being, so God was manifest in the flesh, and he is
manifest in the flesh in all his saints. They are one as
God is one, and while they remain in God they must
be one and undivided.  The great clamor that has
been raised in the Society about denying the divinity
of Christ, and which made its appearance in England
in the treatment of Hannah Barnard, is much of it the
fruit of the same spirit that appeared in the defence of
the absurd doctrine of the Trinity; and this doctrine
of three distinct divisions of the great first Cause has
always been the cause of producing absurd opinions
and divisions among men from  its commencement.
Among the professed Jews they had nothing like it;
nor does it appear from anything said by Jesus himself
that he wished for any such divided views to be entertained. I and my Father, says he, are one. Now let
the manifestations or operations of the Eternal be when
they may, or what they may, they are from himself
and therefore they are and can be but one. All the




276           ESSAYS AND LETTERS.
notions that are held about Father, Son, and Holy
Ghost appear therefore without any rational foundation.
The fact is, God is one and undivided, and if when we
speak of an operation of God upon the soul of man, we
were governed by this undivided view of the divine
nature, there would be less mystery in the doctrines delivered than is now the case. In the formation of man
he is acknowledged to be the work of God, and in his
government and perfect regulation it is an effect that
must result from the influence of the one eternal spirit
of God.  If then in the ministry of the gospel it were
the practice to show that in all cases where transgression takes place it is the one eternal Spirit that is
opposed by our evil acts, and that to this pure and
perfect principle we must be united before we can be
happy, the nature of man's redemption and salvation
would be better understood than is the case under the
generally received opinions.
It is evident from some of the productions of latter
time that the Society of Friends,who came out from
under the dominion of formal professors of religion and
manifested that they had been visited and enlightened
by the one great and good God, and therefore attained to
the possession of clear spiritual views of the nature of
the Christian religion and the spirituality of its character,have returned to the beggarly elements, and really
seem determined again to renew those formal bonds
from which we had been in some measure made free.
We have the evidence of this from the material or corporeal ideas they seem now to entertain of the Saviour
of men. Holding up to one another the material blood
that was shed on Calvary's mount, and thereby justifying the Jews in the murder of the man Jesus-for the




ESSAYS AND LETTERS.           277
divinity they could not slay. Our friends in the beginning had some just conception of the one only wise God
our Saviour, and could by no means agree to a plurality
of gods; and if the Society would follow the leadings
of this pure fountain of perfection, their understandings
would become clear in the things of God. They
would clearly discover that the whole work of religion
was spiritual and not carnal.
24




278           ESSAYS AND LETTERS.
ON THE DOCTRINE OF FATHER AND SON.
HAVING from my childhood been much puzzled with
what I believed to be the doctrine of Christianity on the
subject of the Father and Son, I shall here state some
of the difficulties into which this doctrine frequently
led me, and attempt to explain the whole subject in
conclusion upon principles which may be comprehended and understood. And first as to the difficulties:
I could not comprehend how it should be possible that
three beings should be one being. Every thing that
was to be found in the world stood distinct, and no
proposition is more clear than the following,-that no
two things can at the same time be one thing. But
the doctrine imposed by the advocates of Christianity
requires us to believe that God, the Father, is one thing,
and that God, the Son, is another, and that those two
are one.  If we do not believe this we cannot be Christians-and if we do believe it we must believe it in
contradiction to reason, and to the evidence of every
thing around us. This would be a belief founded in
ignorance, and consequently a prostration of the faculties received from that God who it is said has imposed
upon us this difficulty. The disputes of professed divines have been almost endless upon this subject-and
their contrary arguments are only calculated to involve
the honest enquirer in deeper perplexity.  Schoolmen
have personified the Trinity, and added to their many
absurd propositions the additional difficulty arising from
the opinion that those three Persons are after all to be




ESSAYS AND LETTERS.            279
acknowledged as one Person.  Were a philosopher to
tell us that the sun, the moon, and the earth are onehe would have as full a claim to our belief of this sentiment upon the plain principles of the human understanding, as those divines who assert that there are
three persons in the Godhead. Man is a being, it is
true, of limited capacity; and it would be expecting
too much of him that he should fully comprehend all
the mysteries of God and nature. It would be equally
absurd that he should refuse his assent to the truth of
fundamental principles, because he did not fully comprehend them.  There are principles which though
they may be above his reason, yet do not contradict it,
and in which it is proper for him to have faith, however impenetrable they may be to his understanding.
Such is the first principle of all religion, the being of a
God-that anything should exist without a cause, and
that anything should be the cause of its own existence, are propositions that exceed our reason. We
are utterly incapable of penetrating this secret, and yet
we must believe that one of them is true or nothing
could ever have existed.  We see therefore that it
is not for us to understand all the principles by which
the universe is governed. But if a statement is made
of principles contradictory to our reason, here we have
a right to doubt, and cannot be required to give our
assent-such for instance, as that two things can at
the same time be one. Happy for the cause of Christianity, it involves no such absurd requisitions.  It is
plain in its principles and easily comprehended. With
this view I shall confine myself to the testimonies of
the scriptures, and show that they contain no personal
doctrines on the question. The evangelist John has




280            ESSAYS AND LETTERS.
said that " in the beginning was the word, and the
word was with God, and the word was God. All things
were made by him, and without him  there was not
any thing made that was made."  By this testimony
we are informed that God created all things; and it
clearly conveys the idea, that the Almighty and his
creative power operating to the production of all things,
are as cause and effect.  That is, that the Creator was
entire, having in himself the fullness of all existence;
and therefore his will to create must be subsequent to
that of his power and wisdom. But when he determined upon creation, his wisdom, his power, and will
to create, came into action.  The moment, therefore,
in which creative power began to operate, an effect
proceeded from himself: and as it was God, so it was
also an effect of God, and therefore one with him. In
this sense the creative power of God is spoken of in
the revelations;-where the Son is said to be the beginning of the creation of God; and Paul mentions
that by him the worlds were made-consequently the
power and wisdom of God when it came into action in
the production of a universe, is an effect of God, and
in this sense is clearly the offspring of God. But
though it is the offspring of God, it is nevertheless in
the nature of God, and cannot be separated from him.
In this view of the doctrine of Father and Son we
have a most happy conviction of the simplicity of another testimony of the scriptures, where it is said that
God was in Christ, reconciling the world unto himself.
This implies that the same creative power which was
in the beginning and by which the worlds were made,
is still operating for the restoration of man.  That is to
say that the perfect man can only be formed now as




ESSAYS AND LETTERS.              281
at the  first by  the all-creative  power of God.
Viewing therefore the doctrine of Father and Son
ascontaining the idea in a qualified sense of cause
and effect, we are by this conclusion entirely freed
from  the absurd opinions which enjoin the belief
that two beings are one. Nor do I find from  a
rational construction of the testimonies concerning
God and Christ which the scriptures contain, any
evidence to contradict or oppose the foregoing construction-from the time in which Jesus Christ began his
ministry until his ascension, we find the constant dependence upon his Father acknowledged,-and we
have the same proof that he always maintained that
he and his Father were one, that his outward manifestation in the flesh was an effect of the all-creative
power will not be denied. This was manifest in the
testimony delivered by the angel to Mary, when he said
to her, " Fear not, Mary, for thou hast found favor with
God; and thou shalt conceive and bring forth a son
and shall call his name Jesus."  But Mary adverting
to the common course in nature, could not reconcile
this testimony with her knowledge of facts: and when
she doubted, she was informed that the Holy Ghost
should come upon her and the power of the Highest
should overshadow her.  Consequently the creative
power and offspring of God was manifest in the birth
of Christ.
24*




282            ESSAYS AND LETTERS.
DEAR HANNAH:
IN writing thee this letter, I am under the feelings
of a father, and attended with the recollection that I
am addressing an only and last remain of a very interesting company of eleven children.  Thou may very
reasonably believe when thou reflects upon my time of
life, that I consider this communication as one of the
last demonstrations of parental regard and love for thee.
I shall therefore write in perfect agreement with the
feelings of my heart. In the first place, I will remark
that much of thy time so far in life has been spent
under trials and real afflictions. But remember that
troubles arise not out of the dust, nor do troubles and
afflictions come out of the ground. Thou may charge
them to causes that have been out of thy control; but
remember that this is not the case throughout, and so
far as any of them may be chargeable to thyself,learn I
entreat thee by the things thou hast suffered. The
disposition to charge others is nothing new in the
world. It began early with the human race, and has
continued ever since, and it is the way by which
many seem to expect an acquittal from all their faults.
But I would advise thee, as an experienced father, not
to take this course, but let all thy troubles be charged
to their just causes, and this will be the best way to
get rid of them properly or to overcome them. In discharging our duty faithfully there is always a happy
reward; and hence it was said, say ye to the righteous
it shall go well with him, for the reward of his hands
shall be given; but say ye to the wicked that it shall
go ill with him, for he shall receive the fruit of his own
doings. So that the fact is that all our doings receive




ESSAYS AND LETTERS.            283
their own reward, whether they be good or evil. As
thou must be aware of this fact, I here close all
remarks of this kind. And now, Hannah, I wish thee
to understand that I have no confidence in that kind
of passage through life that leans upon public acts of
charity. To be a christian and really to enjoy the evidence of divine favor we must remember that they that
become the disciples of Jesus Christ lead a life of selfdenial, and take up the cross daily. This is the doctrine that we profess; this sublime doctrine, ah how it
would ornament the Society if it were constantly in
practice. Every passion in nature in that case would
be subdued; all pride and self-importance would be
conquered, and we should be known by all our conduct and conversation to be the followers of the blessed
Jesus. Our hearts would be clothed with the covering
of humility, and that love of one another which would
demonstrate that we had passed from death to life.




284            ESSAYS AND LETTERS.
DEAR HANNAH:
THY letter of the 7th instant has come to hand, and
were it not that I am desirous of satisfying an inquiring
mind on a doctrinal subject I believe that I should not
have attempted to write in return so soon. The fact
is, that it is more of a task to me to write now than
formerly. But reflecting upon the subject offered to
my consideration by thy young friend, it has occurred
to me that the best expounder of the doctrines of
Christ is the light of his own blessed Spirit in every
mind. But there may be instances of individual cases
where instrumental helps are right and proper. In all
such I doubt not but the instrument will be called to
the case when the right time shall come.  Upon the
doctrine itself I am free to say that the word atonement
does not very happily apply to the subject, because
the word reconciliation is more in accordance with the
condition called for, and which is the great end of the
gifts of divine Providence to man.  Now it is our sins
that separate us from the one true and living God, and
we never can be united to him until we are separated
from transgression. As many as are led by the Spirit
of God, they are reconciled unto him and are his sons.
But those who have taken up the doctrine that the sins
of mankind are atoned for by one great offering appear
to me to have adopted a mass of absurd opinions, and
attributed to the great Parent of mankind dispositions,
and even a character that never did belong to him.
TWiy charge the whole human family with having
committed crimes against the great attribute of justice
which can never be forgiven until there is a satisfactory atonement made for all those offences.  Thus they




ESSAYS AND LETTERS.            285
assume a character to the divine Being which never
belonged to him. They have even held up the idea
that he is absolutely inexorable, and stands off from us
in a state of high displeasure. But his Son,. compassionating our case comes forward and offers to take
charge of our case. He therefore to satisfy the inexorable Father comes to our world, and so plans the
whole concern that some of those very creatures who
were the objects of his concern put him to the ignominious death of the cross, and by this act we are put
into the capacity to have our sins atoned for, and we
are put into a capacity to be saved. In order to be a
firm believer in the doctrine of the atonement, upon
orthodox principles, we must admit the existence of a
plurality in the divinity. We- must have the being
making the atonement, and also the being to whom it
is made. Christianity never held up this kind of belief
to the world. The Evangelist John is perfectly clear
on the subject, and plainly proves that in the beginning
was the Word, and the Word was with God, and the
Word was God. Now the apostle Paul has clearly
shown that the Word spoken of by the Evangelist John
is the wisdom and power of God, the same by which
the world was made, and confirms the whole doctrine
of Christianity to centre the believer in the belief that
though in the world there are lords many and gods
many, to the Christian there is but one God. The
whole, therefore, of the doctrine of Father and Son is
clearly shown to consist of cause and effect. Viewing
the subject in this light, it must forever put an end to
the dark doctrine of the atonement as believed in or
professed by the orthodox believer. For many years
I have not been able to believe in the doctrine of a




286            ESSAYS AND LETTERS.
plurality in the divine character, and hence I have
seen as Paul expresses  himself upon theisubject
that to us there is but one God. Now in regard to
Jesus of Nazareth, born of the virgin Mary, there has
been no difficulty to my mind in believing that if it
consisted with the wisdom of God to cause a virgin to
conceive and bring forth a son, his power was sufficient
to accomplish the design, and Jesus being so brought
forth might very properly be called, as he really was,
the Son of God. But though he may be thus spoken
of and understood, still I have to believe that when at
any time he performed a marvellous act, such as opening the eyes of the blind, causing the lame to walk, or
the dead to be raised, this was done by the power of
God and not by Jesus as a man. Now it is from this
understanding in regard to Jesus of Nazareth, born as
aforesaid, that my mind is relieved from all those dark
and absurd opinions that embrace Jesus as a second
person in the Trinitarian system. I know and I can
know  but one God, and because the light which
shines in me and in all men is an effect of God, it is
therefore called the Son of God Christ within the hope
of glory. Nor is there any other means or medium by
which we can be led to the knowledge of God but by
this same Christ, within whom is the true light that enlighteneth every man that cometh into  the world.
We know in the outward, that it is, by the rays of light
that proceed from the sun that we are led up to a
knowledge of the sun. In like manner is the mind by
the Spirit led up to the knowledge of God.
Having had my understanding thus opened and informed upon those important points,I have entered seriously into the consideration of the mediation offered by




ESSAYS AND LETTERS.            287
this heavenly light in us and I have seen that all those
who in obedience to his invitation,come unto him and
take his yoke upon them do enter into his gentle and
lamb-like nature.  Thus they cease to do evil and
learn to do well and hence it is that there is nothing in
them that would hurt or destroy, and therefore they are
one with the Eternal united in him. But let us look a
little further into the doctrine that supposes Christ died
as an atonement for the sins of mankind, and see what
is said that may fairly apply to the subject. We find
the first Christian martyr Stephen, speaks to the Jews
of that time and it is probable there were some of
the persons who heard this servant of God had been
parties in the murderous act which he charged upon
them, when he had so clearly set before them the goodness of God to them and their forefathers. And in return how had they and their forefathers acted. 0 ye
stiff-necked and uncircumcised in heart and in ears.
Ye do always resist the Holy Ghost, as your fathers
did, so do ye. Which of the prophets have they not
slain? and lastly ye have with wicked hands murdered
the just one. I ask with what propriety could Stephen
have considered this act of the crucifixion of the Son
of God as being done in violent opposition to the requirings of the Divine Spirit, if it be true that it was
necessary to be done for the redemption of the world.
No, the fact is, if the attributes of the Divine Being
ever recognized measures of a cruel nature for the redemption of a fallen world,then I have through life been
kept from understanding the subject rightly and must
have been deceived. But it may be further remarked that
Jesus himself said at a certain time, "And now 0, Father I have glorified thee on earth, and I have finished




288           ESSAYS AND LETTERS.
the work which thou gavest me to do."As this testimony concerning himself was before his crucifixion, it
is evident that what followed his testimony was the
work of men and therefore not necessary to be done.
It may be proper to add that those who think that the
outward death and sufferings of Christ were necessary
to satisfy the great attribute of justice certainly,in looking for this suffering as a remedy for the sins of
the world, require in concurrence with their belief
one of the greatest acts of injustice that can be
conceived, to do away the effect of injustice. The
truth of the matter is that in relying upon the outward
crucifixion for salvation, they appear to go from all that
is just or reasonable and to require us to believe a doctrine which goes farther to tolerate rapine, cruelty and
death, than any other we have ever seen or heard of.
No marvel that it was entirely exploded by our early
Friends.
I now forward this letter which has been some time
in my desk and not taken notice of. Perhaps it may
serve to show thee that thou hast more place in the
thoughts of thy Father than thou wast aware of.
JESSE KERSEY.
12th mo. 26th, 1840.