reception may not be united with the "no root in myself"! I have thought of the Israelitish wanderings, caused by faithless folly in refusing to "go up and possess the land." Oh, that lack of living appropriating faith may not thus protract the period ere my own pa.s.sage through the spiritual Jordan, the river of self-renunciation, and death of the "old man," into the Beulah of a thorough introduction to the sheepfold! It is easy to say that it would be too presumptuous to venture on the final, full, childlike appropriation of Christ; but, oh, presumption, I do deeply feel, is more concerned in the delay. It is presumptuous to put off, till brighter evidences and clearer offers of mercy, the acceptance of grace to-day.

_4th Mo. 14th._ The Lord has been kind to me beyond expression. Not rapturous feeling, but calm and peaceful confidence,--though sometimes almost giving way to "the world, the flesh, and the devil,"

sometimes letting go faith; but, oh, He has been near through all; then when His face has shone upon me, how have I wondered that ever I loved the earth, more than Himself!

_5th Mo. 3d. Bristol._ On the way to the Yearly Meeting. _First-day._ Most interesting meeting. I think the connection of evangelical doctrine with Christian worship is often not enough considered.

The mere natural unsanctified dread or awe of the Lord's presence is very different from that worship of G.o.d which is through Christ our Lord, who has made a way of access for us to the Father, who Himself loveth us. If this be overlooked, there is little essential distinction between Christian worship, and Oriental gnosticism--the delusion of raising the soul above the natural, by abstraction and contemplation of the Divine. This is the distinguishing glory of the gospel, that whereas the children of Israel said to Moses, "Speak thou to us, but let not G.o.d speak to us, lest we die," Christ, his ant.i.type, hath broken down for his people "the middle wall of part.i.tion,"

hath abolished the enmity, and speaketh to us Himself as G.o.d, and yet as once in our flesh.

_5th Mo. 10th_. Letter from father, from _Niagara_.

Awful spectacle, and most edifying emblem of His unchanging word of power whose voice is as the sound of many waters.

This evening had a nice meeting; my soul longed for light and life in the a.s.sembly.

Of our dear father's safe arrival in Liverpool we heard on our way to the train in the morning, and now we settled in to expect him we had so long lost!

And, after meeting him in London and alluding to conversation with friends who called to see him, she says,--

"But with father the fact of presence, real meeting, actual talk, seemed more engrossing than the thing talked. Oh that I had a really grateful heart to the Lord for these His mercies!"

_7th_. [Alluding to a meeting at Devonshire House.]

It is, indeed, "looking not at the things which are seen," when we really accept with equal, nay, with greater, joy, His will to speak by the little as by the great, or by His Spirit only, when communion of truth is preferred to communication of the true.

_5th Mo. 29th_. And now that my London experience is over, as to meetings, preachings, prayers, what, oh, what is the result on this immortal spirit of mine, which has on this occasion been brought, as it were, in _contact_ with some of the honorable and anointed messengers, with that which is good?

And yet it is possible that contact may not produce _penetration_, and that _penetration_ may not produce _a.s.similation_. I can unhesitatingly say, the first and second have been produced; but then these are but transactions of the time, not abiding transformations; and if these are all? But, surely, it cannot be; surely, when my heart melted within me, especially on Second-day morning, and I heard the word "and anon with joy received it," some depth of central stone was fused into softness; some actual change, effected, that I might not have altogether "no root"

in myself. Sometimes predominated a fear that intellectual interest interfered with spiritual simple reception of good, that _this_ would vanish when _that_ was over; sometimes the responsibility of being thus ministered to was truly a weighty thought; for never more than on that morning did I so understand, "Go preach, baptizing." Sometimes I thought that G.o.d had indeed brought me to this Yearly Meeting to make me then and there his own; and when I heard of pa.s.sing by transgressions as a cloud, I was ready to think my own were indeed dissolving as one. I felt strongly the superiority of religion to every other thing, not merely for its external aim, G.o.d, but for its internal power on self, how these masterpieces of the human creation were not only made the most of by religion, but that _it_ alone can make any thing of the _whole man_. How strongly do we feel, when with a clever, talented, irreligious man, that he has a latent cla.s.s of moral powers which have not been called into action, that on this point he may be inferior to the veriest child; but G.o.d, who has made man for himself, has made in every man a royal chamber, for himself spiritually to dwell in; and if this be not reappropriated to him, (which is religion,) his capacity for the Divine is not exercised, and he is not only not made the most of, but his best nature is not even made use of. What a privilege to have intercourse with those in whom the very reverse is the case! What a stimulus to the little mind, to become not equal to the great, but proportionally Christianized--_i.e._ equally devoted! and this is Christian perfection; not to have arrived at the highest attainment of intercourse with G.o.d ever granted to man, but to have the will thoroughly willing G.o.d's will. This is, indeed, better far than a mere knowledge of what that will is. But in some whom I have seen, there is a beautiful union of a high degree of this knowing and willing; and these are they to whom it is given to edify the Church.

* * * How shall I enough praise and thank the Lord, who has so condescended to my weak and sinful condition, that though my head perhaps knew all before, and my heart was disobedient, He has so brought me under the mighty ministry of His Word of life, that for a while _all_ seemed melted and subjected, and my heart longed to accept Him and his reconciliation to me on the blessed terms, _not_ the harsh terms, but the privileged terms, of my being reconciled to Him. Oh, what an error to think any thing harsh or hard in the requirements of the gospel!

It is a mercy beyond man's conception, that we are commanded, "Be ye holy, for I am holy."

_6th Mo. 12th_. Yesterday my twenty-third birthday.

In the evening a song of praise seemed to fill my heart for the vast mercy shown me of late. G.o.d, who is rich in mercy for His great love wherewith He loved me when I was dead in sins, has truly begun to quicken my heart.

_6th Mo. 12th_. Had a note from ---- of kind spiritual interest; but I think she mistakes my want, which is more of practical than of theoretical faith.

Have ventured to tell her, in a note, what I feel and have felt. I think many who have left Friends, and become more decidedly serious since, remembering that when Friends, the gospel was not precious to them, fancy it is undervalued by the Society. My note is as follows:--

My dear --- will, I hope, believe that I was not disposed to receive her affectionate lines in any other than that spirit of love in which they were written, and in which, I am persuaded, it is the will of our blessed Saviour for His disciples "that they all may be one."

Yes, my dear ----, I believe there is not a sentence in thine in which I do not heartily join; and while we are both seeking to believe, as thou says, "with the heart"

in Christ our Saviour, "in whom we have redemption, through His blood, even the forgiveness of sins," let us say not only, "Here is a point on which we can unite,"

but here is the one bond of fellowship, which unites the whole ransomed Church, throughout the world, and especially those who love each other, as I trust we do.

If we were more willing to let Christ be our all in all, surely we should more realize this blessed truth. Disputations on theoretical differences seem to me like disputes on the principles of a fire-escape among those whose sole rescue depends on at once committing themselves to it, since the most perfect understanding of its principles is utterly in vain if they continue mere _lookers-on;_ while others, with perhaps far less _head-_knowledge, are safely landed. This, it seems to me, is the distinction between head-knowledge and heart-knowledge, between dead creed and living faith; and every day, I think, more convinces me that it is "with the _heart_ that man believeth unto righteousness." As thou hast so kindly spoken of myself, and thy kind interest for me, may I add that what I have known, small though it be, of this faith, has been all of grace; nor do I hope or wish but that it may be, from first to last, of grace alone. If I love Christ, it is because He first loved me: because G.o.d, who is rich in mercy, has shown me the great love wherewith He loved me, when I was dead in sins; nor should I have had one glimpse "of the knowledge of the glory of G.o.d, in the face of Jesus Christ,"

had not G.o.d, who "commanded the light to shine out of darkness," shined into my heart. And dark and sad has ever been the view of myself bestowed by that grace which brings salvation, long shining as it were to make my darkness visible; but this do I esteem one of His rich mercies, who will have no rival in His children's hearts, and teaches us our own utter depravity and sinfulness; that we may, without any reserve, fly to Him, "who has borne our sins in His own body on the tree, that we might be saved from wrath through Him." And if it is of grace, that while we were yet sinners, "we were reconciled to G.o.d by the death of His Son," it is by grace also, that "being reconciled, we shall be saved by His life."

It is "not by works of righteousness which we have done, but according to His mercy He saveth us, by the washing of regeneration and renewing of the Holy Ghost." And here I find abundant need to take heed that I "receive not the grace of G.o.d in vain;" for truly Christ cannot be ours, if we will not be his. But though I have to lament many a revolt, and many a backsliding, and many a denial in heart of Christ my Saviour, yet the Lord, who turned and looked on Peter, has not forsaken me; the fountain set open for sin has been, I believe, set open for me; and still does He continue to "heal my backslidings, and to love me _freely_." For the future I have sometimes many a fear, because of this deceitful heart of mine; and at others I can trust it in His hands, whose grace will be sufficient for me to the end,--that end, when I may realize, what I now a.s.suredly believe, that the "_gift_ of G.o.d is eternal life through Jesus Christ our Lord." And now, my dear ----, are we not one, essentially one, both one in Christ?

I know that, uniting in the acknowledgment, and, above all, I trust, in the experience, of the great truths of the gospel, we differ in their applications and influences on subordinate points, and I believe this must be expected to be often the case while "we see through a gla.s.s darkly;" but we shall, I trust, "see eye to eye, when the Lord shall bring again Zion;" and He will keep that which we have committed unto Him against that day.

The Lord's "commandment is _exceeding broad_," and it is no wonder that our narrow minds cannot adequately appreciate the whole, or that, while we believe the same things, we sometimes view them in different order and proportion, often being nearer each other than we are aware. I fear much good is not done by discussing differences; at least, _I_ find it calls up feelings which are not good, and I lose more practically than I get or give theoretically. May the Lord bless us both in our pilgrimage, and guide us in a plain path to a city of final habitation, where we shall not want sun, or moon, or any other thing than the glory of G.o.d and the Lamb, to be our everlasting light.

I could not be satisfied without replying to thy kind remarks and inquiries about myself and my hopes; but now, having said so much, I hope thou wilt not think it strange that I cannot _argue_ on things about which we differ. I have not adopted opinions without reflection, and it has fully satisfied myself; but I have nothing to spend in controversy, which I always find does me a great deal of harm. I hope we now know enough of each other to rejoice in each other's joy.

_6th Mo. 16th_. Last evening alone in the plantation.

Sought the Lord. It was beautiful. Was not nature meant by Him to work in concert with His spirit on our hearts? Or is the calming and soothing power a thing confined to sense and sensibility? I suppose the latter, but that religion appropriates these as well as all other faculties and parts of man's nature, and, where he would have praised nature, bids him praise G.o.d, his own G.o.d in Christ.

_6th Mo. 18th_. I have thought this summer a time of critical importance for my soul, for eternity. I have felt, and sometimes spoken, strongly, but always, I believe, honestly, unless I have imposed upon myself.

Thought I had accepted Christ. I thought He was my salvation and my all. "Yet once more" will the Lord shake not my earthly heart, but also my heaven, my hopes, my expectations, in Him. Will He convict me still of holding the truth in unrighteousness?

How else can I explain to myself the pride which revolts from censure, the touchy disposition, the self-justifying spirit, the jealousy of my reputation, the anxiety to keep up my character? How else can I explain the inapt.i.tude for the divine, the unwillingness to have the veil quite lifted from my heart, to display it even to my own eyes? Ah! is it not that there is still a double mind and instability in all my ways, still a want of that simplicity of faith, that humility, and poverty, and meekness of spirit, that can accept the gospel, still the self-righteousness (worse than "I am of Paul") which a.s.sumes to itself "_I_ of Christ"? Ah! if I may yet lift my eyes through Him who hath borne even the iniquity of our holy things, keep me, O Lord, from a wider wandering, till Thou bring me fully into the fold, the "little flock," to whom it is Thy good pleasure to give thy kingdom.

_7th Mo. 5th_. * * * It is useless to conceal from myself that I have felt grieved at some, whom we might suppose grounded in the faith long since, appearing to keep the expression of sole reliance on the mercy of G.o.d in Jesus Christ, as a sort of death-bed confession. I know full well that religion must be an actual transformation of soul; but then the ground of our hope that this will be _perfectly_ effected ere we depart, is the mercy of G.o.d in Christ, quite as much as our hope of forgiveness of actual sin, and final salvation. Oh, some do separate things too much, as if it were possible to err by too full a reliance on Christ; as if there was a danger that He or we should, by _that_ means, forget the work of grace.

Grace is grace throughout, not of works, but of Him that calleth. Still, I believe there must and will be variations in our modes of viewing the great gospel, the "exceeding broad" commandment. May we, as S. Tuke so beautifully said, "know one another in the one bond of brotherhood, 'One Lord, one faith, one baptism;'" without entering into nice distinctions and metaphysical subtleties. And may I, to whom temptations of this kind are naturally so accessible, be preserved in my own spirit from the snares of death, cleansed "from secret faults," kept from "presumptuous sins," and hidden in the Lord's pavilion from the strife of tongues.

_7th Mo. 9th_. I have been thinking much of the young women at the Union, and yesterday went to see them. A sad spectacle; but they seemed willing and glad to be visited, and I hope to go once a week to read to them, and to teach a few of them to read.

Oh that my life were more useful than it is!

_7th Mo. 18th_. Oh, why was I induced to allow thoughts and reasonings to supplant worship! How they plead their own utility, and how like good is the thought about good! but then the dry, barren, unsatisfied unrest of soul that followed! Strange, that thought employed to so little purpose at other times should pretend to be so edifying in meetings. Reveries on probability, as being a mere relation between a cause and a spectator, or bystander; not between cause and effect. Thought it important touching free will and foreknowledge. G.o.d is certain of futurity--we are uncertain. Futurity is certain in relation to G.o.d, uncertain in relation to us--probable or improbable in relation to us, neither in relation to G.o.d; but neither the certainty nor the probability exists in future non-existent fact, therefore I take it they do not influence the fact. This, perhaps, is profitless; but I am glad to find that thought on this point always tends to confirm what I believe is the true scriptural doctrine in opposition to Calvinism. This was a natural reaction on the minds of reformers from the Romish doctrine of justification by works. They no sooner found that man cannot make his own salvation, than they fancied he could not reject it. They learned that it was freely given to some, and fancied that it could not have been freely offered to all.

_7th Mo. 20th_. Mere carnal conscientiousness is a poor subst.i.tute for love of G.o.d. The constant inquiry, "What must I do to keep an easy conscience?"

is no proof of high Christian attainment; rather says the Christian, "What can I render for all His benefits?"

_7th Mo. 30th_. A visit to J. Harvey's corpse. [A poor man whom she had frequently visited.] I have been much concerned about him in days past, and now can a little rejoice in his exceeding joy. An emaciated, sallow countenance, but speaking perfect rest. He spoke scarcely at all for some days. I saw him three days before his death, and could but commend him to one of the "many mansions;" but he could scarcely answer.

A few pa.s.sages about this period, record Eliza's desire for a friendship with some sympathizing mind out of her own family,--some one whose views, whilst tending to the same point as her own, would yet have the freshness of an altogether different experience. Not that she undervalued home affections, for that would have been quite contrary to her nature, but, after alluding to them warmly, she says, "At the same time, we want a friendship for the rest of our faculties and minds; and it cannot be, I believe, that _one_ family should supply to any one of its members all that it is capable of appreciating and experiencing in the way of friendship." Another entry states, "I have a new friendship with M.B., which promises substantial comfort. Just the thing I have wished for all my life. We have exchanged two letters on each side." This acquaintance ripened into a connection which was afterwards steadily maintained,--although the intercourse of the two friends was princ.i.p.ally by letter. That circ.u.mstance, however, has caused the preservation of thoughts and sentiments which otherwise would have been unrecorded; and, as the letters offer much of an interesting character, copious extracts from them are hereafter given:

_8th Mo. 2d_. Letter to M.B.

* * * Surely, whoever is not a true friend to himself and to his own best interests cannot be such to another. Here, indeed, if I may hope to have part or lot in the matter, the thing aimed at is high; but this does not insure its attainment, and there is great cause for care that the humiliating discovery of the discrepancy between the two, does not lead us to lower the one rather than seek to elevate the other. I have a strong belief of the importance of self-scrutiny and honesty with one's own heart, of real willingness to know and feel the worst of one's self, and sincerity of application to the true means of remedy. Perhaps the very sense of deficiency in this particular, makes me believe the more its value; but I dislike what I think to be the false humility of some persons, who, while seeming to claim the _blessings_ of religion, would think it presumption to profess, or even expect, conformity to its standard. The presumption always seems to me on the other side; and yet who is free from it altogether? Very long it takes some persons--of whom I am one--to get through the seventh chapter of Romans. Many a time they get to the twenty-fourth verse, and stick in the twenty-fifth, looking wishfully over the barrier which divides them from the eighth chapter; and yet, if thoroughly willing to know the worst of themselves, they would perhaps find that it is because a _part_ of a man's nature may go so far, while it requires the _whole_ spirit to make this last transition. I think I long for true humiliation in the evidence of my own deficiency here.

I did, indeed, enjoy the Yearly Meeting's Epistle: it is a wholesome one in these days. How refreshing is it in thought, to abstract ourselves from the words and doings of men, and think of that _one_ eternal unchanging truth, which can never be inconsistent with itself and which, though hid from the wise and prudent, is revealed to babes! Here I think the belief of the ident.i.ty of our own character hereafter, comes in well, and should lead us to consider whether we love truth absolutely, and not only relatively to the circ.u.mstances which will not exist then; and whether we can be happy in a land where righteousness and peace forever kiss each other. And may I, without vanity and just in ill.u.s.tration, quote from a rhyme of my own?--

While thus we long, in bonds of clay, For freedom's advent bright, Upbraid the tardy wheels of day, And call the slumbering light,

Do we no willing fetters wear Which our own hands have made, No self-imposed distresses bear, And court no needless shade?

While our departed friends to meet We often vainly sigh, To hold in heaven communion sweet, Communion large and high,

Do we, while here on earth we dwell, Those pure affections show For which we long to bid farewell To all we love below?

For no unhallow'd footstep falls Upon that floor of gold; Those pearly gates, those crystal walls, No earthly hearts enfold.

And if our voice on earth be strange To notes of praise and prayer, That voice it is not death's to change, Would make but discord there.

_8th Mo. 10th_. Strange vacillations of feeling; at one time on the point of trusting the Lord for eternity, at another, cannot trust him even for time.

At one time would cast my whole soul on him; at another, will bear the weight of every straw myself, till I become quite overloaded with them. Oh, what a spectacle of folly, and weakness, and sin!

A soul immortal spending all her powers, wasting her strength in strenuous idleness!

_8th Mo. 16th_. Very busy making things tidy, and resolved, almost religiously, to keep them so.

I think I would not, for any consideration, die with all my things in disorder. Disorder must be the result of a disordered mind, and not only so, it reacts on the mind and makes it worse in turn.

_8th Mo. 18th_. People do not say enough of the need of _consistency_, when they speak of trusting in Providence instead of arms. It was consistent in William Penn, but it would not have been consistent in his contemporaries, who took the Indians'

land for nought. Providence is not to be made a protector of injustice, of which arms are the fitting shield. Oh that consistency, earnestness of character, were more valued!