respecting the universality of the light of Christ: but then it should be noted that he immediately adds, that such faith and knowledge is an integral part' without which the Christian religion was imperfect; even as (saith Barclay) a man may subsist without his hands and feet.' If therefore Hannah Barnard doubts any of these things, she can be but a lame imperfect Christian, and therefore not fit to be a minister.

"Hannah Barnard alleged, said the Respondent, that the New Testament miracles' had not been revealed to her;' which she seemed to think a sufficient ground for her doubt and she has endeavoured to have it thought, that miracles are of but little consequence, the Christian doctrine being to be judged of and received by its intrinsic excellence. He observed that Barclay, in the very letter which she had chosen to refer to, subjoins his sense that we are not now to expect any other revelation of [or concerning] the Scripture miracles, than what came by the means of Scripture, [that is, the authentic history of them.]

6

"She had wished to have it believed that the whole of her difference lay in 'not seeming to agree' in some matters relating to the construction' of divers parts of Scripture: but he insisted that the real fact was that, according to her doctrine, Moses was a deceiver, Jesus Christ not to be believed, and much of the New Testament false. [To some further statement of the kind by the Respondent, affecting the Pentateuch, Joshua, Judges, Samuel, Kings, and Chronicles, and much of the books of the prophets, especially Isaiah, as to their credibility,] Hannah Barnard replied, that she considered part of the Pentateuch as containing the basis of the most excellent moral rules she knew, agreeably to its rational consistency: [her frequent qualification of any allowance made to the text.] On this the Respondent observed, Here then you have the key of Hannah Barnard's divinity. She does not believe Scripture because of its intrinsic authority, but according as it coincides with her own conceptions.

66

J. G. Bevan." (a) MEETING FOR SUFFERINGS, 8th Mo. 7, 1801. "This Meeting being informed that Hannah Barnard is about to return to America, appoints the following Friends to make the necessary provision for her passage, viz. Joseph Savory, Sparks Moline.

9th Mo. 4th. 66 Joseph Savory reports, that he and Sparks Moline called upon Hannah Barnard; when she declined receiving the proposed assistance for her return to America."

It appears by other documents, that the Meeting had been at some charge before, on account of her and her companion's travelling in this country.

(a) Note from a Friend. "This dear departed Friend had, twelve months previously in his character of Elder, endeavoured faithfully and timely, but unavailingly, to convince Hannah Barnard of the errors she had adopted. He lost no time in thus pleading with her, on an occasion on which her public address as a minister had given him pain; and, during the whole time between the Yearly Meeting of 1800 and that of 1801, like an honest watchman on the walls of the city, he failed not to mark her errors, and to warn Friends of the danger of adopting them.”—J. F.

I shall take an early opportunity of inserting in my pages the substance

Hannah Barnard was a woman of superior parts and considerable shrewdness; she had the oval face and high cheek-bones of the North American Indian,' with great presence of mind, and a natural eloquence, commanding the attention and respect of large audiences. She chose to plead her cause unassisted, even in the Yearly Meeting; though the usage of our Society allows females a Friend, in such cases, to manage it for them; and even an appellant of our own sex, an assistant. Her companion, Elizabeth Coggeshall, did not appear to partake of her exceptionable sentiments, and was not at all impeded, I believe, in her service on account of them they separated of course, when the restraint was laid on Hannah Barnard. The case of the latter was, I believe, one of the first occasions of calling the attention of our Society, more closely than at any former period, to the doctrines preached among us; and to the Scriptural proofs of Christian doctrine in general. In this respect (we may say) it did us good. Ed.

A. D.

The Imperial Parliament sits. A great scarcity of the necessaries 1800. of life occasions discontent among the people: of which advantage being taken, by the Editors of certain Newspapers, to calumniate Friends, they are much insulted in consequence. The Meeting for Sufferings does its duty on the occasion. (b)

MEETING FOR SUFFERINGS, 10th Mo. 3, 1800. “This Meeting being impressed with deep concern at the calumnies which Friends lie under on account of the dearness of corn, judge it proper that something should be published, to convince the public of our innocence of the charge-and desires the following Friends to draw up what they think necessary on the subject, and bring to the adjournment of this meeting, viz. George Stacey, Fred. Smith, Joseph G. Bevan, Robert Howard, Thomas Crowly, and Joseph Foster, to meet to-morrow morning at 10 o'clock at the library.

10th Mo. 6. “The Friends appointed brought in a draft of a Minute,

of a small tract, entitled 'Reason and Revelation considered, &c. 1805, by J. G. Bevan ;' in which, sentiments explanatory of the questions involved in Hannah Barnard's case, and worthy the notice of our members at the present time, are treated with much clearness; and the exercise of an enlightened reason in these matters acknowledged, in its place. Having likewise had put into my hands materials sufficient for the purpose, I shall insert in a future article a short account of Hannah Barnard (with remarks) to the time of her disownment by Friends in America.—Ed.

(b) "At this period a scarcity of corn had raised the price of that necessary of life higher than had ever been known, and a Committee of each House of Parliament was appointed to consider of the most effectual means for remedying this distress. After much discussion on the subject, a Bill was brought in and passed, prohibiting the sale of bread which had not been baked twenty-four hours, it being generally agreed that the consumption of stale bread would be much less than that of new! Resolutions were also entered into by the members of both Houses, to lessen as much as possible the use of bread and flour in their families, and the example was generally imitated by persons of the superior ranks throughout the kingdom.”—

"The scarcity of grain in the kingdom still continuing [1800] without a probability of its being removed by the product of the harvest, considerable alarm prevailed relative to its consequences; and the city of London with other places presented petitions to his Majesty in the month of October, re

on the subject referred to them, which with alterations is agreed to, and is as follows:

"The Society of Friends commonly called Quakers having been for some time calumniated, as oppressors of the laborious and indigent classes of the community by combining to monopolize those necessary articles of life, corn and flour, think themselves called upon to vindicate their own innocence and integrity, and to assert, that no such combination or monopoly hath existed, or doth exist, either with respect to corn and flour, or any other article whatever, and that they abhor such wicked and baneful practice

Aggrieved by the unjust reproach, they not only assert their innocence, but put in their claim for possessing an equal degree of sympathy, for the wants of the poor, with their fellow-citizens of any description.

'If any man will come forward and prove that the charge of forestalling, monopolizing or regrating, which they solemnly deny to attach to the Society, or any other improper conduct whereby the necessaries of life are enhanced in price, can be fixed on any one or more individuals, they are far from desiring to screen such from justice; and at all events they claim, for the Society in general, a place in the good opinion of their countrymen, and freedom from the insults, which they have long patiently borne.'

"Which the clerk now signed, on behalf of this meeting. The Committee is desired to get it inserted in the public papers, and to have a number printed for circulation."

The society found defenders also without its pale. The venerable Shute, Bishop of Durham, who had occasion to witness the labours of Friends in the cause of humanity, gave his name to an advertisement of the Society for bettering the Condition of the Poor,' which is here annexed:

66

'Copy of Resolution of the Society, for bettering the Condition of the Poor.

"At a Meeting of the Committee, 13th of December, 1800, the Bishop of Durham in the chair, resolved unanimously,

"That it appearing to the Society that the labouring classes in this metropolis have derived the greatest benefit, during the pressure of the preceding winter, from the personal labours and liberal contributions of the Friends, commonly called Quakers, it is incumbent upon the Society to bear public testimony to those exertions, and to express our desire to co

questing him speedily to convene the Parliament, that measures might be taken for relieving the distresses of the people. Accordingly that assembly was convoked on Nov. 10th, and was opened by a speech, the leading topic of which was the high price of provisions. The subject being immediately entered upon by Parliament, a number of Acts were passed, continuing those restrictions upon the consumption of grain and encouragement of the importation of provisions, which had already been adopted, and adding many more to the same purpose. As the most solid foundation for all measures of internal policy, a motion was introduced by Mr. Abbot for a Bill for ascertaining the population of Great Britain, [squandered hitherto, it seems, to all parts of the world, uncounted!] which passed into a law."— Aikin's History of the Reign of George the Third, vol. ii. p. 90, 99.

operate with them in their meritorious endeavours to diminish the distresses of their fellow-subjects. Resolved, that this Resolution, signed by the President, be inserted in the public papers.

"S. Dunelm, President. One of the members for the Borough likewise vindicated us with ability and warmth, in a sensible pamphlet on the general subject.

Lastly, my own father, having had much to endure on this account, published a little Tract at an early period in our vindication, to which I shall presently give a place. Soon after it came out, however, his house in Old Street was beset by a low rabble, threatening violence to the dwelling and manufactory, on the absurd pretext of concealed stores of grain! The workmen, who were a numerous body, and not disposed to lose their all to such ruffians, having had notice of the visit prepared themselves for it, and beat off these assailants with no other weapons than the legs of their workstools, which they had knocked out for the purpose. There had been riots in various parts of the metropolis on the subject; and this was the last.

MEETING FOR SUFFERINGS, 12thMo. 5th. "The Committee appointed for the vindication of the Society, from the aspersions cast on it respecting the Corn Trade, is continued. A draft for fifty pounds was now drawn on the Trustees, payable to Robert Howard, being in part of the expence of the advertisements in the public papers.

5th Mo. 1, 1801. "Robert Howard produced an account of the sum expended by him in advertisements, &c. as directed by this Meeting in the 10th Month last, leaving a balance of 27. 15s. 8d. due to him, for which a draft was drawn on the Trustees payable to Robert Howard, and given to him.

10th Mo. 9th, 1801. A letter was produced from one of the correspondents from Norfolk, stating that great damage had been sustained in the town of Yarmouth by Friends for not illuminating their houses, and as it is probable that much more damage may be sustained, the following Friends are desired to wait on the Secretary of State of the Home Department, to request him to consider whether some means may not be devised to prevent such outrages,-viz. George Stacey, Joseph G. Bevan, John Eliot, and Robert Howard. [A probable result of the unpopularity brought upon us by the rumours before-mentioned.-Ed.]

12th Mo. 17. It having been proposed to the consideration of this Meeting, whether the present be not a proper time to renew a public confutation, on the part of the Society, of the false reports that are still circulated, charging it with combining to enhance the price of bread, corn and flour: This Meeting having considered the same, appoints the following friends a committee to prepare something by way of clearing the Society from the calumny, and bring to the adjournment of this Meeting-[Seven names.]

1st Mo. 8th 1802. "At a Meeting for Sufferings, the 8th of the 1st Mo. 1802. Called especially by five members of the meeting.

"The Committee appointed on the calumnies in circulation against the Society, respecting the corn trade, proposed the revival of the declaration issued from this Meeting in the 10th Mo. 1800, on the subject; and they brought in an introduction thereto, which having been considered, is with some alterations agreed to, and is as follows.

The Society of Friends observing, that the unjust clamour, which was raised against it some time ago in relation to the corn trade, has been of late

somewhat revived, thinks it necessary to revive also its former declaration, which it is apprehended has escaped the notice of many of the public.'—

2nd Mo. 5. "Wilson Birkbeck reports that the Committee has caused to be inserted in divers of the public papers the declaration, with the introduction to it, on the subject of the corn trade, as agreed to at the last Meeting. He brought in an account of the expence attending the same, amounting to 487. 12s. 6d. for which a draft was drawn on the Trustees payable to Robert Howard, and given to him. 3rd Mo. 5. 66 Joseph Gurney Bevan reports that Robert Howard, John Eliot and himself, have waited upon the Secretary of State, and requested his interference to prevent the outrages that friends may be subject to at the expected illuminations."

ART. II.-Some Remarks on the phrase, the Mind of Truth.'

(Continued from page 16.)

Well! but it is by nothing less than an assumption of this very apostolic authority, that we speak of the mind of Truth,' and attempt to set over the reasonings of others, the solid judgment of the Meeting.' Though it be manifest, to all who have eyes to see and ears to hear, that wellmeaning persons, (even a large Meeting or Meetings of such,) mny be deluded and in great error, in such an assumption: that they may decide a point beside Scripture, and against reason, and by a sensible majority of voices merely set their sense-which may be safely called in such a case, their will, over the judgments and consciences of a large number of unconvinced and dissatisfled Friends-members still of a church which ought in judgment to be as one. They may do this, holding together under a great coincidence of feeling, and call this a precious unity,' and (if it be a pleasant feeling) 'the ownings of Truth.' As if there were not to be found, among those over whose heads the matter is thus carried, a cordial consent, and fellow-feeling, on quite as solid ground-with the testimony of a good conscience, bringing peace to their minds, in the opposite conclusion!

What is to decide the question? Decide we must-and speedily: for (let us put it to ourselves individually) what is to become of honest and sincere members who, feeling much comfort at times in the society of those of each opinion, and willing to keep unity of spirit, in the bond of peace, with one or the other, are altogether unable, by mere feeling, to choose between them? And, here, personal esteem and considerations of family (nay of worldly) expediency must ever be ready to step in (if we decide not and agree upon something) and settle the matter for them. Some, too we know are stumbled, and go quite out, and so cut the knot of the difficulty, by avoiding the choice between Pharisaism and a Scriptural Christianity, among us, altogether.

But how to decide, when the controversy is with such as will not reason? Christ himself condescended (as William Penn in his 'Spiritual Bee' observes justly) to reason,-the Apostles and Elders of the primitive church reasoned but a Friend in either station, may allege that he does not 'feel his way open,' or that he does not feel easy with the proposal:'

: