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The writings of John Greenleaf Whittier, Volume 5. (ed. John Greenleaf Whittier), Tales and Sketches (search)
is produced in a particular organ, that organ does not vibrate with the impression made upon it, but communicates it to another part on which a similar impression was formerly made. Nicolai states that he made his illusion a source of philosophical amusement. The spectres which haunted him came in the day time as well as the night, and frequently when he was surrounded by his friends; the ideal images mingling with the real ones, and visible only to himself. Bernard Barton, the celebrated Quaker poet, describes an illusion of this nature in a manner peculiarly striking:— I only knew thee as thou wert, A being not of earth! I marvelled much they could not see Thou comest from above: And often to myself I said, How can they thus approach the dead? But though all these, with fondness warm, Said welcome o'er and o'er, Still that expressive shade or form Was silent, as before! And yet its stillness never brought To them one hesitating thought. I recollected that the mode of ex
The writings of John Greenleaf Whittier, Volume 6. (ed. John Greenleaf Whittier), Old portraits and modern Sketches (search)
reshold, and look with the eyes of young Ellwood upon this Quaker family. It will doubtless give us a good idea of the earn as nearly all the other prisons, was already crowded with Quaker prisoners. One of the rooms of the prison was used as a tadily in the sober gloom of that old household! Confirmed Quaker as she is, shrinking from none of the responsibilities andnks him of his old friends, the Penningtons, and his young Quaker companion, the patient and gentle Ellwood. Wherefore, sayon of the Life of David, may be still met with, in the old Quaker libraries. On the score of poetical merit, it is about ondependent into a Quaker at once; that, in short, the Arch-Quaker, Fox, was a wizard, and could be seen at the same moment o capital letters,) is to be found only in a few of our old Quaker libraries. It opens with some account of the family. Theop Nicholson, it would seem, really liked his incorrigible Quaker neighbor, and could enjoy heartily his wit and humor, even
resented itself under a theological form. The Quaker doctrine is philosophy, summoned from the cloil possible worlds; the Chap. XVI.} illiterate Quaker adhered strictly to his method; like the timidecting changes and improvement in society. No Quaker book has a trace of skepticism on man's capacirences others as gods. I am a man, says every Quaker, and refuses homage. The most favored of his summer and autumn after the first considerable Quaker emigration to the eastern bank of the Delawaretourt of the princess palatine, and to the few Quaker Chap XVI} 1678 converts among the peasantry oided, nine representatives, Swedes, Dutch, and Quaker preachers, of Wales, and Ireland, and England,ions with Baxter and the Presbyterians, before Quaker meetings, at Chester and Philadelphia, and thre most competent judge of the beautiful; every Quaker believes them the best arbiter of the just andland, and in some measure North Carolina, were Quaker states; as his spirit, awakening from its conv[5 more...]
but he chose rather the internal peace that springs from mental felicity. This Quaker preacher, the oracle of the patriot rustics on the Delaware, was now, by free sends by pushing the doctrine of non-resistance to an absolute extreme. No true Quaker, he asserted, can act in public life, either as a lawgiver or as a magistrate. The inferences were plain. The liberties of the province, fruits of Quaker legislation, were subverted; and, if Quakers could not be magistrates in a Quaker communiid, but not exclusive. The former, elected speaker of the assembly, was a true Quaker, of a hasty yet benevolent temper, faithful in his affections, stiff and impracng to the usage of that day, wait on the governor with their remonstrance. The Quaker 1707 April 7. speaker reads it for them most audibly. It charges Lord Cornbur girl easily imposed upon his credulity. The devil would permit her to read in Quaker books, or the Common Prayer, or Popish books; but a prayer from Cotton Mather,
de the lightning a household pastime, taught his family to catch the subtile fluid in its inconceivably rapid leaps between the earth and the sky, and compelled it to give warning of its passage by the harmless ringing of bells. With placid tranquillity, Benjamin Franklin looked Chap. XXIII.} quietly and deeply into the secrets of nature. His clear understanding was never perverted by passion, or corrupted by the pride of theory. The son of a rigid Calvinist, the grandson of a tolerant Quaker, he had from boyhood been familiar not only with theological subtilties, but with a catholic respect for freedom of mind. Skeptical of tradition as the basis of faith, he respected reason, rather than authority; and, after a momentary lapse into fatalism, escaping from the mazes of fixed decrees and free will, he gained, with increasing years, an increasing trust in the overruling providence of God. Adhering to none of all the religions in the colonies, he yet devoutly, though without form
Medford Historical Society Papers, Volume 14., Trinity Methodist Episcopal Church. (search)
MEDFORD, one of the oldest towns of Massachusetts, had no church organization for over seventy years, and no meeting-house till sixty years after its settlement. The Gospel was preached here, however. Though at first styled a peculiar, it was like others in the fact that nearly two centuries elapsed ere there was a second and other than Puritan church. It did what all the others did, it had a spirit of conformity to Puritan ideas, looked with little favor on any non-conforming ones, Quaker, Anabaptist, Romanist or Anglican, and acted accordingly. For nearly two hundred years there was a union of church and state in colony and province; the church called the minister, the parish concurred, and the town by taxation paid him and built its meeting-house, which latter was all its name implied. A century and a quarter of theocratic rule and intolerance had wrought decay and spiritual languor, when Edwards aroused the Connecticut Valley by his preaching; but across the sea, in
ral Government; and though there has been a nominal recognition of the supremacy of the United States, it has been only nominal, as all the officers, both civil and military, of the United States will testify. The singular condition of things in Utah exhibits in a striking light the reluctance of our government and people to adopt the "ultima ratio" with a rebellious province, even though it be such a province as Utah. If it be possible to imagine a case in which the most thoroughgoing Quaker in the world might approve the use of the sword even to extermination, it was the case of Utah. It was not only in open and defiant rebellion, but it was composed mainly of foreigners, who never had cherished or professed any feelings but those of ill will and hatred towards this country; and by its brutalizing system of polygamy, and by the most shocking moral abominations, including a legalized system of murder, had provoked the vengeance of God and man. Yet a long period elapsed before a
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