he set great store by the lad, seemed almost horror-struck at his declaration. However, finding him firm, he told him that if he would make his word good by proving the catechism to be false, he would excuse him hereafter from these lessons, and after school that day was appointed for the proof. A time of deep trial, the little fellow had till the hour came, to which nearly all his school fellows staid. But Christopher, though so young, had read his Bible with care, and had a retentive memory, and the good Remembrancer brought to his recollection this passage of the prophet Jeremiah, where, speaking in the name of the Most High, it is said: "They have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart." Showing that these things were not pre-ordained of God, but were of man's own wickedness. The astonished schoolmaster could only say he "did not think there had been anything like it in the Bible." However, he released the lad from saying his catechism any more.

Twenty-five years afterwards, when Christopher had been recommended as a minister of the Society of Friends about seven months, a concern came upon his mind to visit the scenes of his childhood, and having procured the requisite credentials from his Monthly Meeting, he came to this very spot, and appointed a meeting, to which his old schoolmaster and former schoolfellows were invited and came. In this meeting he was led to relate this anecdote, saying: "And ye are my witnesses," as he appealed to them, and detailed some of the dealings of the Lord with him in drawing him towards Friends, and opening one by one their testimonies to his understanding. His old master seemed rejoiced to see him, and clung to him with affection, and his schoolfellows received him with open

arms.

In her early life, Mildred Ratcliff was a zealous Baptist. Her father and a number of her near connections were ministers among them, and she was warmly united to that people. When quite young she was married to Harrison Ratcliff, who had been brought up among Friends. They resided near Lynch

burg, Virginia, and Mildred sometimes accompanied her husband to a meeting of Friends in the neighborhood of their residence. She had once before their marriage been at such a meeting, but appears to have derived no satisfaction therefrom. She says of Friends:

Going sometimes with my husband to their silent meetings, I sat among them, wondering at such a manner of holding a religious meeting, it being to me as lost time-time that I might have improved at my own meeting. Truly, a silent meeting was all foolishness to me.

At that time I had not read a page in a Friends' book that I remember. But after this, my mind being prepared, I picked up John Woolman's Journal, and said in my heart, I will look in this book to see if there is any sense in anything a Quaker can write. Before I had read many pages my spirit was broken and my heart contrited under a sense that the want of sense was in me, and not in the Quakers. I was blinded with tears, and had to shut the book. Yet, from time to time, and little by little, being anxious to see the contents, I read it as secretly as possible. Truly I had not got half through, before I thought I saw the beauty of holiness shine in his remarks brighter than I ever saw the sun shine in the clearest day. What he said on the subject of oppression answered to the exercise through which I had passed on the same subject, as face answereth to face in a glass.

Although now in a good degree convinced of the principles Friends profess, yet there was something in me that felt abhorrence at the idea of ever being called a Quaker, notwithstanding the fervent desire of my soul, day and night, to become an humble follower of the Lord Jesus Christ, in whom I did believe according to the Scriptures. I continued going to the Baptists' meeting and Friends' by turns, until, when I would go to the [Baptists'] meeting-house door, it seemed to me I felt a hand, though invisible, clap me on the right shoulder, and with it I heard the language in secret, yet plain and intelligible: "Thou hast no business here." I did not know what to make of it. Though startled; I went in and took my seat. But my peace was broken, so I could not enjoy the meeting.

I went to the Baptist meeting again and again, and as often as I did so, felt the same invisible hand, and heard the same language. My poor mind was all in confusion. I had a great life in singing, but I had no pleasure in it in those meetings. I had not then felt any concern about singing or compliments not being right. Such was the state of my mind I did not know what to do. My distress increased so when I went to the Baptist meeting that I gave it up, and went to no meeting for a time. On First-day I would read Friends' books. My peace sometimes was great whilst at home reading, notwithstanding my stubborn determination not to be called a Quaker. Oh, the matchless mercy, the long suffering of the Good Shepherd, who laid down his life for the sheep, was marvellously manifested in waiting for a poor nothing like me.

About four years after her marriage, Mildred became a member among Friends, and as she was strengthened to persevere in a Christian course, desiring above everything else to love and serve her God, and to know the salvation of her soul wrought out, she became prepared to advocate publicly the Lord's cause.

The following account was received from Isaac Pickerill, an eminent Friend of Reading in Berkshire: at the time of the occasion he lived in the borough. I was informed, said he, of an ancient woman Friend living in Long Lane, who had let in some discouragement that as she was little known, Friends would not permit her body to be interred in their burial ground, which, when I heard of, I went with a Friend or two to pay her a visit. On coming to the door, a little girl ran out and said: "Grandmother, here is some of your friends asking for you." On which she rose up and met us and said: "And is it some of my dear friends come to see me? The Lord preserve them and me to the end!" Having sat down and conversed with her about the subject of her uneasiness. we assured her that her request would be granted, and added that if she needed any assistance for her support she should have every accommodation in their power to procure, which tended to revive her, and she cheerfully said: "Now, friends,

I will tell you how I was convinced. I was a young lass, at that time in Dorsetshire, when George Fox came into that country, and he having appointed a meeting, to which the people generally flocked, I went among the rest, and in going along the road, this query rose in my mind: "What is it that condemns me when I do evil, and justifies me when I do well? What is it?" In this state I went to the meeting, which was large. George Fox rose with these words: "Who art thou who, queriest in thy mind, What is it that condemneth me when I do evil, and justifieth me when I do well? What is it? I will tell thee. Lo! He that formed the mountains, and created the winds, and declareth unto man what are his thoughts, that maketh the morning darkness, and treadeth upon the high places of the earth; the Lord, the Lord of hosts in his name. It is He by his Spirit that condemneth thee for evil, and justifieth when thou doest well. Keep under its dictates, and He will be thy preserver to the end." To which she added: "It was truth, the very truth, and I have never departed from it.”

Thomas Story, in his Journal, thus gives his views of the manner in which the conversion of the Indian races to Christianity would be effected:

As to the conversion of the Indians of all, or any nation and nations, to the Truth, I believe the Lord will call them, after the power of antichrist is overthrown; but it seems to me, that learning, or the historical part of religion, or their own language (which is very barren of pertinent words), will not be much instrumental in it; but the Word of life, whose Divine and life-giving intellectual speech is more certainly known in the mind, will tender their hearts, in a silent state and retirement, by means of some instruments that the Lord will raise up and qualify for that purpose; who shall not confound them with a long fruitless history of needless things. But when the Lord shall send forth his word, the light of the Gentiles, the quickening spirit of Jesus, into and upon. any of them in holy silence, or in prayer, their minds shall be directed to the Spirit himself, as the present object of their faith, obedience and love, and author of their present joy and salvation; and so, believing in the Light shall become chil

dren of that light and day of God, and heirs of eternal life in Him. And then the histories in the Bible, the prophecies of the prophets of God, and the fulfilling of them; the evangelical account of the conception, birth, life, doctrine, miracles, death, resurrection, ascension, glorification, mediation, intercession, and judgment of Him, who is the substance of all, and that true light which lighteth every man that cometh into the world, will be the more clearly received by the Indians, when the Almighty shall think fit to acquaint them therewith.

Thomas Story, writes thus beautifully of the blessings attending on a true submission to God:

I called unto God out of the great deep; He put on bowels of mercy, and had compassion on me, because his love was infinite, and his power without measure. He called for my life

and I offered it at his footstool; but He gave it me as a prey with unspeakable addition. He called for my will, and I resigned it at his call; but He returned me his own in token of his love. He called for the world, and I laid it at his feet, with the crowns thereof; I withheld them not at the beckoning of his hand. But mark the benefit of exchange, for He gave me, instead of earth, a kingdom of eternal peace; and in lieu of the crowns of vanity, a crown of glory.

Rebecca Travers was a gentlewoman, who was thought of account in that day of religious excitement and high profession. She had received a good, religiously guarded education, and was a zealous professor among the Baptists. The many reports that had reached her of the Quakers in the north, had prejudiced her strongly against them. She looked upon them as worthless, uncivil fanatics, who were very uncomely in their appearance, their manners and carriage; with whom those who stood fair in church or State could wish to have little or nothing to do.

James Naylor having come to London in 1655, preached with so much eloquence that many of the higher rank flocked to hear him, and some of the Baptist pastors challenged him