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Anthony Benezet (search for this): chapter 48
t millions of money were thus invested. They retained sympathy with the theological opinions of Elias Hicks, but his rousing remonstrances against slavery would have been generally very unwelcome to their ears. They cherished the names of Anthony Benezet, John Woolman, and a host of other departed worthies, whose labors in behalf of the colored people reflected honor on their Society. But where was the need of being so active in the cause, as Isaac T. Hopper was, and always had been? The wr doing good, and whose name, influence, and labors have been devoted with an apostolic simplicity and constancy to humanity, died on Friday last, at an advanced age. He was a Quaker of that early sort illustrated by such philanthropists as Anthony Benezet, Thomas Clarkson, Mrs. Fry, and the like. He was a most self-denying, patient, loving friend of the poor, and the suffering of every kind; and his life was an unbroken history of beneficence. Thousands of hearts will feel a touch of grie
Julia Peters (search for this): chapter 48
y suffering, and her naturally bright faculties were stupified by opium. After she left the Asylum, she lived with a family in the country for awhile; but the old habits returned, and destroyed what little strength she had left. The last I knew of her she was on Blackwell's Island; and she will probably never leave it, till she goes where the weary are at rest. An uncommon degree of interest was excited in Friend Hopper's mind by the sufferings of another individual, whom I will call Julia Peters. She was born of respectable parents, and was carefully tended in her early years. Her mother was a prudent, religious-minded woman; but she died when Julia was twelve years old. The father soon after took to drinking and gambling, and spent all the property he possessed. His daughter was thus brought into the midst of profligate associates, at an age when impulses are strong, and the principles unformed. She led a vicious life for several years, and during a fit of intoxication marr
Barney Corse (search for this): chapter 48
viction in conversation on the subject with Barney Corse, a benevolent member of the Society of Frieenable him to get possession of the money. Barney Corse called upon Mr. Darg, who promptly confirmeed the benevolent zeal of Friend Hopper and Barney Corse, and induced the fugitive to confess what hopper, his son-in-law James S. Gibbons, and Barney Corse, were very earnest to recover the money, foman in Albany. Friend Hopper proposed that Barney Corse should go in pursuit of it, accompanied by ice-officers in an adjoining room to arrest Barney Corse for having stolen money in his possession. made meanwhile to compromise the matter, if Barney Corse would pay the balance of the lost money. H police officers, who advised the arrest of Barney Corse, made themselves very conspicuous in the pet any real evidence to sustain the charge. Barney Corse had never taken measures to prevent the arr testify, on two successive trials, against Barney Corse, who had always sustained a fair character.[4 more...]
George Keith (search for this): chapter 48
it is plain enough that he was not baptized, Lord . His manners were extremely friendly and agreeable, and he expressed himself highly pleased with the exhibition. I had an interesting conversation with him on the subject of slavery; particularly in relation to the Amistad captives, and the case of the Creole. I had an opportunity to make a valuable addition to my collection of the works of ancient Friends. On the book-table, I found that rare old volume, The way cast up, written by George Keith, while in unity with the Society. I took it home with me to my chamber; and as I glanced over it, my mind was moved to a painful retrospect of the Society of Friends in its original state, when its members were at liberty to follow the light, as manifested to them in the silence and secrecy of their own souls. I seemed to see them entering places appointed for worship by various professors, and there testifying against idolatry, superstition, and a mercenary priesthood. I saw them ente
! They obeyed these orders, and in the absence of Lewis Tappan, a well-known abolitionist, they burst open his house, and destroyed his furniture. In 1835, Judge Chinn, of Mississippi, visited New-York, and brought with him a slave, said to have cost the large sum of fifteen hundred dollars. A few days after their arrival in tloped, and a reward of five hundred dollars was offered for his apprehension. Friend Hopper knew nothing about him; but some mischievous person wrote a note to Judge Chinn, stating that the fugitive was concealed at his store, in Pearl-street. A warrant was procured and put into the hands of a constable frequently employed in tha, so that he was unable to leave his room for many days. No doubt was entertained that this brutal attack was by one of the company who were on the search for Judge Chinn's slave. It was afterward rumored that the fugitive had arrived safely in Canada. I never heard that he returned to the happy condition of slavery; though h
Elias Hicks (search for this): chapter 48
nion among early Friends, that the right of Elias Hicks to utter his own convictions, whether they ore on individual freedom. The friends of Elias Hicks did not adopt his views or the views of anyling. But it was not the Unitarianism of Elias Hicks that his adherents fought for, or consideret into open manifestation by a sermon which Elias Hicks preached against the use of slave produce, tinct sects. In some places the friends of Elias Hicks were far the more numerous. In others, hisight to retain the title. The opponents of Elias Hicks called themselves Orthodox Friends, and nams were Orthodox; and when he took part with Elias Hicks, they ceased to patronize him. He was per. t his religious opinions resembled those of Elias Hicks. But I judged so mainly from incidental re of the schism produced by the preaching of Elias Hicks. Fourteen years had elapsed since the sepafforts made to sustain our much beloved brother Elias Hicks, against those who were anxious for his[8 more...]
umed more power than was delegated to them; thereby constituting themselves a kind of ecclesiastical tribunal. It is the nature of such authority to seek enlargement of its boundaries, by encroaching more and more on individual freedom. The friends of Elias Hicks did not adopt his views or the views of any other man as a standard of opinion. On the subject of the Trinity, for instance, there were various shadings of opinion among them. The probability seems to be that the influence of Unitarian sects, and of Orthodox sects had, in the course of years, gradually glided in among the Quakers, and more or less fashioned their theological opinions, though themselves were unconscious of it; as we all are of the surrounding air we are constantly inhaling. But it was not the Unitarianism of Elias Hicks that his adherents fought for, or considered it necessary to adopt. They simply contended for his right to express his own convictions, and denied the authority of any man, or body of
rdoning power, where he thought there were mitigating circumstances attending the commission of a crime; or where the mind and health of a prisoner seemed breaking down; or where a long course of good conduct seemed deserving of reward. When Governor Young had become sufficiently acquainted with him to form a just estimate of his character, he said to him, Friend Hopper, I will pardon any convict, whom you say you conscientiously believe I ought to pardon. If I err at all, I prefer that it sholity that he will ever see him. I have no self-interested motives in this matter, but am influenced solely by considerations of humanity. With sincere desires for thy health and happiness, I am very respectfully thy friend, Isaac T. Hopper. Governor Young promptly replied as follows. My worthy friend, Isaac T. Hopper, I have often thought of thee since we last met. I have received thy letter; and because thou hast written to me, and because I know that what thou writest is always truth
Hannah Attmore (search for this): chapter 48
ly than others to form a second connexion; for the simple reason that they cannot learn to do without the happiness to which they have been accustomed. There was an intimate friend of the family, a member of the same religious Society, named Hannah Attmore. She was a gentle and quiet person, of an innocent and very pleasing countenance. Her father, a worthy and tender spirited man, had been an intimate friend of Isaac T. Hopper, and always sympathized with his efforts for the oppressed. A stt reply made me suppose she might not have understood my meaning; and I explained that I wanted to have her become a member of my family; but she replied again, There is nothing I should like better. The real fact was, the quiet and timid Hannah Attmore was not dreaming of such a thing as a proposal of marriage. She supposed he spoke of receiving her as a boarder in his family. When she at last perceived his meaning, she slipped her arm out of his very quickly, and was too much confused to
Lucy Gibbons (search for this): chapter 48
r? What shall I do? On my arrival home, the first noisy greetings of my little brothers and sisters had scarcely subsided, before they began to inquire, Why did'nt your other father come, too? They complained that you had not written a single Tale of oppression for the Standard since you were here. But a week after, my little sister came running with an open newspaper in her hand, exclaiming, Father Hopper has made another story! She has named her doll for your little granddaughter, Lucy Gibbons, because you used to talk about her; and every day she reads the book you gave her. Friend Hopper found great satisfaction in the perusal of the above letter, not only on account of his great regard for the writer, but because many of the Friends in Bucks County were the delight of his heart. He was always telling me that if I wanted to see the best farms, the best Quakers, and the most comfortable homes in the world, I must go to Bucks County. In his descriptions, it was a blooming
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