Rev. Mr. Ingleby.—"I should like to go, but my age and infirmities forbid it. I must be contented to look at the descriptive sketching of this sublime manifestation of the power and the grace of God; it is the triumph of evangelical truth over the lifeless formalism of Tractarian arrogance and delusion."
"Our prayers," said Miss Roscoe, "are answered; my dear uncle and aunt are right at last."
THE QUAKERESS.
On returning from my protracted visit to Fairmount, and resuming my pastoral labours, I was gratified by the eager welcome I received from the people of my charge. During my absence the pulpit had been regularly supplied by a succession of ministers of various religious denominations—men who had never subscribed to an act of uniformity imposed by human legislation, but yet, in all their public ministrations, they closely adhered to the unity of the faith, because they received the Bible as the rule of their religious belief and practice. On looking around my congregation, I missed a venerable elder and several others, who had gone the way of all flesh; also, a few individuals and families, who had removed to other localities. Yet I was pleased to find that there was no perceptible decrease in numbers, and to learn that the harmony of my flock had not been in any way disturbed by strife and contention.
Amongst the various causes which lead to the peace and prosperity of a Christian church, the example and influence of females deserves a prominent place; it operates silently, yet powerfully, both to repress what is evil and to stimulate to what is good. Woman was first in the transgression, but in every age she has laboured to repair the evil which that direful calamity has entailed on the human race; and, though less conspicuous in her sphere of action than man, she has often equalled him in earnest devotedness, and has sometimes surpassed him in self-denying sacrifices and heroic sufferings. The apostle makes honourable mention of those women who laboured with him in the gospel; and it was my privilege and happiness to have some as co-workers, of great, if not of equal importance and worth. One of the most useful of these was Miss Chester, a diffident and unobtrusive woman, yet ever active in labours of love—doing everything with so much prudence and amiability that she neither provoked censure nor awakened jealousy or envy. She had acquired great aptitude in gaining the confidence of the females in the congregation, whose hearts the Lord appeared to be opening to receive the truth; she could go where the habits of social life forbade me to enter, and could gain information on the delicate question of personal piety, which would have been withheld even from my solicitations. In this way she acted as a pioneer, and often brought me information regarding individuals of whose religious awakening I might otherwise never have heard. The first time she called on me after my return, she had a great deal to tell me of what had taken place among my people during my absence; but the most gratifying intelligence of all was, that she thought her esteemed friend, Miss Osbourne, had become decidedly pious, though she had not yet openly avowed herself. Miss Osbourne was not one of my own people, but had been brought up in the Society of Friends, and had, to all human appearance, been a consistent adherent of that community. On making some inquiries as to this unexpected transformation of character and habit, I learned that it took its rise from a sermon she heard from Matt. vi. 5—"that they may be seen of men." While listening to the preacher, and when reflecting on what he said, she was convinced that it was contrary to the spirit of the New Testament for a disciple of Jesus Christ to assume any distinctive denominational sign, either in dress or style of speech—as it is holding out a secular mark to attract human attention; or if this be not the motive, she perceived that such was the result. From that time forth she exchanged the dress and speech of Quakerism for that which is in current usage in genteel life, believing that the best evidence of a living faith is to add to "faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity" (2 Pet. i. 5-7). On leaving me Miss Chester said—"The history of her religious experience will, I have no doubt, interest and gratify you. I have promised to spend an evening with her soon, and I hope you will accompany me; I am quite sure she will be very glad to see you."
Miss Chester having made an appointment with Miss Osbourne, the evening soon came round that we were to pay her a visit at her quiet residence, and Miss Chester having called on me for the purpose, we set out on our mission together. Just prior to this my first interview with Miss Osbourne, I had lent my chapel to the Friends to hold a public meeting, when I had the pleasure of hearing Mr. Joseph Gurney and another address a large and an attentive audience. To this meeting Miss Osbourne very naturally referred, thanking me at the same time, for this mark of respect for the body; adding, "I am no advocate of the esprit du corps. We may cherish our preferences, yet I like to see all true believers living together in friendly intercourse."
"It is, Madam, by coming into close contact we rub off the angular parts of our denominational character, and then, as a necessary consequence, we can develope the more sterling attributes of our renewed nature, as one in Christ."
"I think Friends have isolated themselves too much. They live in a little Goshen of their own, and cherish rather too fondly the idea that they, and they only, have a purely spiritual faith. They look on others as devotees of carnal ordinances."