RETROSPECT

of

EARLY QUAKERISM;

BEING EXTRACTS FROM THE RECORDS

PHILADELPHIA YEARLY MEETING

and the

MEETINGS COMPOSING IT.

TO WHICH IS PREFIXED

AN ACCOUNT OF THEIR FIRST ESTABLISHMENT.

By EZRA MICHENER.

PHILADELPHIA:

PUBLISHED BY T. ELLWOOD ZELL.
1860.

Entered, according to Act of Congress, in the year I860,

BY EZRA MICHENER, in the Clerk's Office of the District Court for the Eastern District of Pennsylvania.

APPENDIX.

THE NICHOLITES.

    The similarity in sentiment and practice, between this interesting people and Friends, their close proximity and social intercourse, and especially their ultimate assimilation and union, renders an extended notice of the rise and progress of the Nicholites, proper in this connection; but, after much inquiry, I have been able to obtain only a very few authentic records to aid in the construction of their history. Most of the information within my reach is of a traditionary character. In only a very few instances have I been able to determine dates.

    A hundred years ago there lived in Kent County, Delaware, a young man named Joseph Nichols. Though uneducated, he very early evinced a mind of considerable activity and strength, alike potent for good or for evil. The natural vivacity of his disposition, a peculiar talent for affording amusement, in common parlance, for making fun, was well-nigh proving the ruin of himself and many of his jovial companions. On first- days, and other times of leisure, his company was much sought after by many of his cotemporaries, and their time wasted with trifling and frivolous amusements. This continued fora season, until God, in his mercy, saw fit to overrule it for good.

    Joseph Nichols was sometimes met in a narrow way, and made to feel that he was born for a higher and nobler purpose than he had yet fulfilled, and that he ought, with all sobriety, to seek more rational and enduring pleasures than those which he had been pursuing. The exercise of his genius had given him an almost unlimited control over his companions, and qualified him to become their leader. Hence, when they assembled, he now began to turn their thoughts to subjects

more in unison with his own changed feelings. Sometimes he would propose the reading of a passage from the Scriptures, at others he would lead them into serious and rational discourse.

    Having yet more experienced the operation of the spirit of truth to open his understanding, and to lead him in the path wherein he should walk, he was gradually brought to see with clearness the line of duty which was marked out for him to pursue, and that his own peace of mind required that he should yield an unreserved obedience thereto, regardless of the opinions and the customs of others.

    Joseph Nichols's juvenile companions appear not to have forsaken him in his more serious moments; but as he became more circumspect in life and conversation, they became so too. In conduct and appearance, he must now have contrasted strangely with his earlier years. He felt himself called upon to appear among them as a minister. His early reputation, but more the fervency of his zeal and his heart-searching appeals, soon occasioned his meetings to be largely attended; many became convinced, and very early embraced his views, and conformed their lives to the principles which he inculcated.

    He taught his followers that all the passions and propensities of man's nature which, by indulgence, would lead to anything but good-will to our fellow-men, and which would prompt to a manner of living which would not come up to the golden rule of doing to others as we would have them do unto us, should be subdued; that everything which had a tendency to exalt the creature, or was at variance with the principle which he had laid down, must be regulated thereby, and be brought into subjection thereto. A strict adherence to these views, led him and his followers into great singularities, which less scrupulous and conscientious persons might think bordered on extravagancies.

    As a sect, they soon acquired the name of Nicholites, from their leader; but in the records which we have seen, they style themselves " Friends, or New Quakers." As they were brought more and more into obedience to their acknowledged leader and director, Christ, they were successively led to

bear a firm and unwavering testimony against war and all warlike measures, profane and even judicial swearing, the holding of their fellow-men in bondage, and against all superfluity and extravagance in dress, furniture, and address, and against a man-made and hireling ministry. In maintaining these testimonies, they sometimes suffered persecution, distraints of property, and imprisonment.

    Among the sufferers was William Dawson, who endured a long imprisonment for his testimony against a hireling ministry ; which, as is usual in such cases, tended to promote inquiry and to advance the cause of Truth.

    William Dawson and James Harris were also among the foremost to set an example of justice to those of the African race whom they held in bondage, by setting them free,--alike regardless of the discouragements thrown in their way by the laws and by those who administered them:---being an act of conscientious duty, they did not hesitate to perform it. This humane testimony soon spread, and became incorporated in their discipline, so that even to hire a slave was made a disown- able offence. James Homey even refused to partake of the hospitality of slaveholders, being unwilling to participate in using the produce obtained by their unrequited labor.

    Forbidden by their principles to acknowledge a man-made ministry under any circumstances, they could not consistently consummate their marriages before a priest, although required so to do by the laws. They, therefore, applied for and obtained an act of toleration from the State of Maryland, allowing the "Nicholites or New Quakers" to marry among themselves, and also allowing them to take an affirmation instead of an oath.

    The mind is often led by unseen influences, and in a way contrary to its inclinations. Tradition tells of some of their females who, on becoming convinced of the Truth, felt that it would be right for them to dispense with their personal ornaments, but whose husbands were unwilling to allow them to do so. Unable to prevail upon them to wear what they felt to be forbidden to them, their husbands at length accompanied them to their meeting, hoping there to turn their plainness into

ridicule; but, so far from effecting their purpose, these men themselves became convinced of the same Truth as their wives had been, and united with them in the support of it.

    Joseph Nichols, the founder of this little band of " Friends," --for such was the appellation they familiarly gave themselves,-- did not live to complete the organization of his Church. He was a man who adorned his profession by a consistent life, in all sincerity practising the Christian virtues which he taught, and thereby rendering his whole conduct a becoming example to his flock. To the poor, he was kind and generous almost to a fault. It is reported of him, that he once took off his coat and gave it to a poor slave who came to meeting without one; thus literally and practically fulfilling the injunction, " He that hath two coats, let him impart to him that hath none." It is further stated, that he divided the last toll-dish of grain with a poor man who came to his mill for bread. Though removed from his labors at an early period, yet he had sown the seed of life in ground prepared by the great Husbandman of Souls, and it grew and flourished.

    As the Society of Nicholites became organized, and their numbers increased, grounds were purchased and meetinghouses erected at Northwest Fork, Centre, and Tuckahoe Neck, all in Caroline County, Maryland, where they principally resided. Meetings were regularly held in these houses on first-days and in the middle of the week; where it was their practice to sit down and wait in silence for the Divine principle to strengthen and direct their spirits,--without which they did not believe that any religious service could be performed, which would be acceptable to Him whom they professed to worship.

    They also held Meetings for Discipline once a month (much after the manner of Friends); but, as they had no higher organization than those meetings, they do not appear to have established a detailed system of Discipline; leaving each meeting to determine its own proceedings. We however find among the scanty records before us, the subjoined interesting paper, which may contain all the written Discipline which they possessed:--

" On the first day of the first month, 1793, the following was considered and adopted for Rules of Meeting among us of the Society of People called Nicholites, or New Quakers, viz.:--

" 1. That all marriage certificates he recorded; births and deaths also.

" 2. Any member joining in marriage with one that is not a member of our Society, do thereby forfeit their right among Friends; or allowing such marriage in their house, do also forfeit their right among Friends.

" 3. Any member attending such marriages, shall be called to give a reason for their conduct in that respect.

" 4. Any member intending to marry, shall first inform the Elders of the meeting to which they belong, and if no objection, then the same to be minuted, that a necessary inquiry may be made of the clearness of the parties from others, and consent of parents, or any other necessary inquiry may be made; and if nothing to the contrary appears by the next Monthly Meeting, the parties to be left to their liberty, to twice publish their intentions, and if no objection comes forward they may consummate their marriage, according to the good order practised among Friends.

" 5. Two or three Friends of good repute, to be chosen as Overseers of each Monthly Meeting, and to render an account of their service and duties to the said meeting whensoever called thereto.

" 6. Those that neglect to attend meetings for worship and discipline at the hour appointed, or fall asleep, or frequently go in and out, or otherwise disturb the meeting, let them be cautioned privately, and then, if need be, reprove them publicly, and if they cannot be reclaimed by Christian endeavors of their friends, to be disowned.

"7. Any Friend moving from the limits of one meeting to another, they shall procure a certificate from the meeting to which they belonged, that they may be received as they are.

" 8. When any Friend of the ministry proposes to travel in that service, they should first acquaint the Monthly Meeting where they belong, in order for their brotherly advice from the meeting.

" 9. The members of the meeting only, have a right to sit in

meetings for business, except on application and an admittance by the said meeting.

" 10. Any Friend having anything to offer in meetings of business, should stand up, the better to preserve the good order of one speaking at a time.

"11. Any person holding a slave, is not to be admitted to be a member.

" 12. No member shall go to law with a member, except some urgent necessity; nor with others until first endeavoring, by easy terms, offering to have the same settled by others."

These rules are recorded in a book containing a record of about sixty marriage certificates, occurring from 1766 to 1800, which opens with the following minute:--

" Agreed by a meeting of Friends, assembled together on the fifth day of the twelfth month, Anno Domini, 1774, 'to consider of some things relating to the general benefit of the Church of Christ.'

" The aforesaid assembly did then agree to hold their Monthly Meeting at the house of James Harris, the first and second day of the first week in every month, viz.:--

" The first day for the worship of God; the second day to consider of such business as may concern us, as touching our religious Society. The aforesaid assembly did then conclude, by the consent and approbation of many more brethren, that Friends should carefully collect their marriage certificates, and bring them to the said meeting, in order to have them entered upon record.

" Signed in behalf of the Society by us,

"William Dawson, "William Warren,
"William Batchlor, "James Anderson,
"William Harris, "Richard Accles,
"Thomas Stanton, "john Richardson,
"Noble Covky, "James Horney,
"Robert Bishop, "Joshua Chilcutt,
"James Harris, "William Berry,
"Ann Anderson, "Mary Harris,
" Ann Accles."

    In a second book, containing a record of near four hundred births, is a minute precisely similar to the foregoing, except that the words " children's ages" are substituted for "marriage certificates."

    Up to the year 1778, marriages appear to have been consummated "in a public congregation of people," at a Friend's house; whether at the time and place of holding their monthly or other regular meetings does not appear. From the period last named, they were mostly accomplished at Friends' meeting-house in Caroline County;" and not till 1785 do we find, "at Friends' meeting-house in Northwest Fork." In 1784, mention is made the same way, of the meeting-houses at Centre, and at Tuckahoe Neck.

    From all which, I conclude that they held one Monthly Meeting (and that at Northwest Fork, after 1778), until, by the increase and spread of their members, two other meetinghouses were built, and Monthly Meetings established therein, about 1784.

    At this period their Monthly Meetings usually held three days. First, on seventh-day was held a meeting of the ministers and elders in the morning, then a public meeting, and after that their Society concerns were transacted, select, the men and women sitting together. On first-day, and also on second- day following, public meetings were held, at which there were often supposed to be near one thousand people." Their manner of conducting business in their Monthly Meetings was much the same as that of Friends:--such as reading and answering queries, receiving members, ordering marriages, and > treating with offenders.

Certificate of marriage:

" These may certify all whom it may concern, that Jacob Wright and Rhoda Harris, both single persons, of Caroline County, and State of Maryland, having first publicly made known their intentions of marriage, and no lawful objection being made, they, the said Jacob Wright and Rhoda Harris,

did, on the fifth day of the twelfth month, seventeen hundred and eighty-nine, in a public congregation at Friends' meetinghouse in the county aforesaid, acknowledge their marriage engagements, one to the other, --the man taking the woman to be his lawful wedded wife, the woman taking the man to be her lawful wedded husband ; in consequence of which, the woman hereafter assumes the sirname of the man. In testimony of which we, the subscribers, being present, have hereunto subscribed our names, the day and year aforesaid.

"Jacob Wright,
"Rhoda Wright."
(And fourteen witnesses.)

    The above is the common form. I will insert another, not so much, however, for its novelty, as because it is characteristic of the simplicity, integrity, and impartiality of this people:--

    "Beitremembered, and hereby certified,that Isaac Linager did, on the 16th day of the fourth month, Anno Domini 1769, in the presence of a public congregation of people at the house of Mary Caldwell, after our manner, take a certain woman tu wife, named Rosanna (who was formerly held as a slave by Daniel Adams, of Dorchester County, in Maryland, deceased, which said Adams did, in his lifetime, discharge the said Rosanna from her slavery and bondage). In consequence of which, the said woman hereafter assumes the name of the man. In testimony whereof, we, the subscribers, being present, have hereunto subscribed our names.

"Isaac Linager,
         her            
" Rosanna X Linager."
            mark           

(And thirteen witnesses.)
It may not be improper to add in this place the signatures

to another certificate, in 1775, tending to exhibit the low state of school instruction among them:--

    It may he that an all-wise Providence sometimes sees proper to lead those who are called to be reformers, into extremes, in order that the folly of their opposites may be made more manifest thereby. Be this as it may, the strong contrast is often exhibited in that manner. So with the Nicholites. Their zeal for plainness was so great as not to allow them the pleasure of cultivating flowers, merely for ornament; nor to wear striped, nor flowered, nor colored stuffs in their garments, not even the wool from black sheep. They seem to have imbibed a horror for color. Hence their clothing was generally of the natural white of wool, flax, and cotton, even to the exclusion of black shoes. This cherished aversion to color was doubtless believed by them to be a testimony for Truth, and they will receive the reward due to their faithfulness ; yet it is dangerous to depend too much upon the outside observance of forms and ceremonies, and thereby fail to realize the substance of true religion in the soul.

    I will close this narrative with a brief history of the conclusion of this interesting, but ephemeral sect, and its amalgamation with Friends.

    The great similarity which existed between Friends and the Nicholites, in regard to religious doctrines, disciplinary regulations, and social customs, was obvious to all, and to none more than themselves. They were, indeed, a unit in the great and fundamental principle of their faith,--the manifestation of the spirit which is given to every man,--hence it is not strange that they should instinctively incline to each other; and such was the fact.

    James Harris, a worthy and influential minister among them, was deeply interested and labored for years to effect a union with Friends. The proposition was repeatedly considered in their meetings, but still there were some who could not unite. The number of the latter having become small, they proposed that such as were prepared to join with Friends had better do so, which might prove a benefit to those who remained, by leading them into a closer examination of their own situation. A minute was accordingly made, and a committee appointed to lay their application for admission before Friends, as follows:--

" To the Members of Thirdhaven Monthly Meeting, to be held

the 12th of the tenth month, 1797 :

    "We, the people called Nicholites, herein present to your view and serious consideration the names of those that incline to unite with you in membership [here follow one hundred and six names].

" Given forth from Centre Monthly Meeting of the people called Nicholites, held the 30th day of the ninth month, 1797.

" Seth Hill Evitts,

    The foregoing minute has been published as official, but it does not seem to convey the wishes of the applicants very clearly, and may not be a correct copy, especially as I find a different one on a loose sheet in one of the record books, which

seems to be official; I give it also, and regret not having full copies from the records of Thirdhaven Monthly Meeting:--

" To the Friends and Members of Thirdhaven Meeting:

    "Whereas, a part, and perhaps the greater part, of the people in session, called Nicholites, have had a concern, at sundry times, to be united with the people called Quakers, believing it might be a benefit to us, and, we trust, no hurt to them, and perhaps more generally useful to others ; and under this apprehension and prospect of good being done, we have believed it to be our duty to inform you of the desire we have to be one with you, truly united to the Head of [the] True Church, and one to another; so have proceeded to enrol the names of those who desire the unity proposed should be brought about. The next larger number is those that see not their way into the matter, but are not inclined to oppose it. We have also sent forward the names of those that have a birthright only who unite with the matter.

" Given forth from Centre Monthly Meeting, held the 5th of the eighth month, 1797, and signed on behalf of the same, by

" Seth Hill Evitts,

Then follow the three lists mentioned above.

First, one of eighty names, " all of which is agreed to the aforesaid proposal." Next, one of twenty names, marked "neuter;" and one of twelve names, marked "nominal."

The first list is headed by James Harris.

The foregoing paper was laid before Marshy Creek Preparative Meeting by two of their number, and forwarded thence to the Monthly Meeting of Thirdhaven, as directed.

    "Which paper and names being read in the Monthly Meeting, and some time spent in the consideration thereof, the meeting agreed on appointing a committee to take an opportunity with them in a collective capacity, and treat the matter with them as way may open, as to the grounds of their

request, and report of their situation and state of unity in regard thereof to our next meeting, viz.: James Fairbanks, William Atkinson, Tristram Needles, Levin Wright, John Bowers, James Edmundson, John Register, Solomon Neal, Joseph Neal, Samuel Troth, William Needles, Robert Moore, and Batchelor Cheever."

    The committee visited them in their meetings, and reported to the next Monthly Meeting, when the case was referred to the Quarterly Meeting for its advice. That meeting recommended that they should be visited individually or by families, which appears to have been done. The committee reported in favor of receiving the larger number of the applicants, who, with their children, amounted to about four hundred. Many of those who were not accepted expressed their willingness to be left for the present.

    Here was a voluntary and harmonious division of a religious society, as rave as it is instructive. The sequel will show that there was no feeling of animosity, no criminations and recriminations, no contest about property, which so often occur to the great diwgrace of religious society.

    A separation was arranged, but they were not yet ready to carry it into effect. There appears to have been some troublesome and unruly spirits among them, who were under dealing at the time, and those who were to remain, began to apprehend that their greatly reduced numbers might not have sufficient religious weight to finish that service properly, and requested their seceding brethren to stay with them and lend them the aid of their spirits till this work was accomplished, which was cheerfully granted.

    Those who had thus voluntarily relinquished their right of membership with their former brethren, in order to join Friends, supposed that they had forfeited all claim to a further use and occupancy of their meeting-houses ; but their brethren thought otherwise, and desired that they would continue to meet together as heretofore, in their meetings for worship, only that Friends should change the times of holding their Meetings for Discipline,

so as to avoid interference. This was cheerfully complied with. Oh! the happy feeling, "Let there he no strife, I pray thee, between me and thee, and between my herdmen and thy herd- men, for we be brethren."

    In 1800, Friends established a Monthly Meeting at Northwest Fork; and as the fear of the remaining Nicholites, respecting the deterioration of their brethren who joined with Friends, had not been realized, the most of them soon after followed their example, and were received into Northwest Fork Monthly Meeting. It appears, however, that those living at Northwest Fork Meeting made earlier application than those living at the Centre Meeting, as the following minutes show. Of the transfer of Tuckahoe Neck we have no account.

    "We, the people called Nicholites or New Quakers, do hereby constitute and appoint James Wright and William Williams, to sell and make over all our right and title of, in, and unto, our meeting-house at Northwest Fork, called Northwest Fork Meeting-house, to any of the people called Quakers, on such conditions that they will repay them their money they raised toward building the said meeting-house, if required, and on such terms as our Friends aforesaid and they may agree. " Given forth from our Northwest Fork Monthly Meeting, held the seventeenth day of the eighth month, 1799. And signed in and on behalf of the same, by

"Elijah Cremeen,

" Clerk.

" And make a return to the next Monthly Meeting at Centre Meeting-house, of their care and conduct in this matter. And the return is, they have sold it and made over all our right and title thereof."

A similar minute is recorded, appointing Azal Stevens and Beauchamp Starron, for the like purpose (except that there is no provision for the payment of any money), for Centre Monthly Meeting, dated the 31st of the twelfth month, 1803, and signed by the same Friend as clerk.

By this transfer of property the title only was changed, the use thereof remained the same, and so continues to the present time.

    Happy would it be if other kindred sects would profit by this example,--cease from their bickerings and animosities, and unite in promoting the spread of the Redeemer's kingdom in the earth.