William Boen’s guide, and rule of life and conduct, his new Master, as he called him, that did so much for him, and raised him from the state of a poor slave, to be a free man, in good esteem—thro’ habits of temperance, sobriety, honest industry and integrity,—whereby he was enabled to become the respectable head of a family, and to acquire a house, and property of his own, sufficient for the comfortable accommodation of himself and family;—and who forsook him not when he became old, and grey-headed;—his new Master was the same Light that appears unto all; and it would guide every one in the right way, as it did him, if they would take it for their Master, and mind and obey it, as he did. It was the guide of his youth,—became his Lord and Master,—preserved him from evil,—and conducted him safely through the trials of life, to a good old age.
William Boen’s new Master was, and is the same thing that the apostle Paul, in his Epistle to Titus, bears testimony to, in these words; “the grace of God, that bringeth salvation, hath appeared to all men;—teaching us, that, denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.” Now, surely, if we don’t take it for our master, and mind its teachings, we cannot know it to bring our salvation, or save us from all ungodliness and worldly lusts, as he did, and as all do, that are obedient to this grace of God, the Light of Christ, within.
In William Boen’s simple account of the way and means, by which he was showed how he should be made fit to die;—that is, by minding and following that within him, which inclined him to good, and that showed and condemned him for evil,—the goodness, mercy, and condescending care of the Almighty Father, are strikingly manifest. How graciously he suits his dispensations to the weak and ignorant states of his children, who sincerely seek him, and inquire what they shall do to be saved! When William Boen thought of death, something showed him he was not fit to die. He “saw it plain enough,” and was troubled. In his anxiety to be prepared to die, he became still and quiet—and then he felt condemnation, as a flaming sword, pass through him. When this had its effect to bring him to a state of humility and watchfulness, the Divine Light in his soul showed him the way in which he should walk, in order to become fit to die. He became willing to do any thing required of him: so, to prove his obedience, it was showed him, by his new Master, that he must leave a certain tree standing, where he was felling timber. He began to reason upon consequences, but resolved to obey his new Master, in preference to his old one. It was sufficient to test his faith and love; and though a simple circumstance, it was probably of great use to him ever after; as by it he was taught to be faithful in little things, and thus became ruler over more.
It may be useful to survivors, who, like William, are desirous so to live, as that they may become fit to die,—to bring into view some anecdotes of his life, that show the principles by which his mind and conduct were regulated.
In his conversation among men, he was very careful to keep to the plain language,—the language of truth and sincerity—yet, through the help of his guide, he detected himself in a deviation from it, in the following circumstance. A wealthy neighbour, a white man, frequently availed himself of William’s obliging disposition, by using his grindstone, instead of procuring one for himself. On an occasion of this kind, his neighbour told him he was obliged to him for the use of his grindstone: to which, William returned the usual compliment of saying he was welcome. After the man was gone, William became uneasy in his mind, with his reply, as being insincere. He therefore went to his neighbour, and made an acknowledgment, that although he had told him he was welcome, yet it was only in conformity with custom, and was not the case; for he thought his neighbour was better able to keep a grindstone of his own, than he was.
How many customary compliments, by-words, and common expressions, would be dispensed with, as idle words, for which we must give an account in the day of judgment,—if a strict regard to truth and sincerity, were the ruling principle or guide of all our words and actions!
William Boen appears to have been as strictly careful in his adherence to the principles of justice, and the rights of property, as he was in regard to truth and sincerity in his communications. Being employed, with several others, to mow the meadows attached to the place called Breezy Ridge, on Lomberton creek,—William, with his scythe, accidentally struck a partridge that was concealed from his view, in the grass, and killed it. As it appeared to be in good order, his companions proposed that he should take it home, for his own use. William, however, was not easy to do so: he said the partridge did not belong to him, but to the owner of the meadow.
On another occasion, he manifested the acuteness of his feelings, in regard to the rights of property. With other labourers, he was employed to cut timber in the pines, at a distance from the settlements. They took provisions with them, to encamp for a week or two in the woods; and, finding an empty cabin on lands that did not belong to their employer, they made use of it. William’s mind, however, was not quite satisfied. He had been using the property of another, without leave. So, after his return, he took an early opportunity to represent the case to the owner of the cabin, who lived some miles distant from him.
William Boen believed in Christ, as the Prince of peace; and that those who professed to be Christians, and lived in his peaceable spirit, could have nothing to do with war, in any shape. He therefore had a testimony to bear against the spirit of war, and the love of money that stands in connexion with it. Not far from William’s habitation, there lived a storekeeper, a man of considerable note, who had been an officer in the army, during the time of the American revolution. Some time after the peace was concluded, this storekeeper traded largely in buying up soldiers’ certificates, for much less than their nominal value. By this means, he made considerable profits to himself, with which he engaged in building a large and fine house. While thus employed, William Boen called on him, and told him he had been much concerned for him, on account of his traffic in what he considered no better than the price of blood, and that the money with which he was building his house, was unrighteous gain. He also quoted that passage of scripture, as applicable to the case, respecting Judas, who betrayed his Master for the sake of money; and mentioned the manner of his death.
His reproof and admonition were delivered with so much honesty and tender feeling, and the kind and friendly motives that influenced him thereto, were so apparent, that his neighbour, though a high-spirited man, received his communication, in a respectful manner;—and, on a subsequent occasion, upon hearing some persons remark, that they wondered that William was not ridiculed by boys, and light, vain persons, on account of his singular appearance, and wearing his beard so long,—he stated, that William Boen was a religious man; and that his well known piety impressed the minds of such people with awe and respect towards him; and thus they were prevented from manifesting that levity which the singularity of his dress and appearance might otherwise have produced.