decimo detached volumes; four of which are now before us, containing, 1. Writings of Bradford; 2. Select Sermons and Letters of Latimer; 3. Treatises and Letters of Ridley, and Examinations and Letters of Philpot; and 4. Writings of Ridley. To each volume is prefixed a biographical sketch of the martyred or sainted author. These treatises being published by a charitable institution, are cheapened down even to the cottage of the peasant; and we shall rejoice to find that they are circulated as widely as the value of their contents and the demands of the age require. No family need now be destitute of one or more volumes of the works of our venerable British Reformers.

We should, however, much regret to find that this publication, issued under the auspices of a popular institution, and guaranteed by its large resources and influence, should close the market against Mr. Russell's intended series. Commercial rivalry is out of the question; and every member of the society would, we are sure, regret that Mr. Russell's publication should not be prosecuted. There is, however, we should hope, ample room for both; nor should we be even surprised if the one should, as in the parallel case of seemingly rival charitable societies, attract a greater share of public attention to the other. We would recommend our readers to provide a set of the society's treatises for loan or gift among their poorer neighbours; and to furnish their own book-shelves with Mr. Russell's more full and handsome library series, which is rendered the more valuable by an appendix of notes, chiefly explanatory, and which, judging from the first published volume, will be compiled with much research and learning. We well remember the disappointments, loss, and mortifying neglect, which attended our beloved friend Mr. Richmond's undertaking; but we trust that Mr. Russell has fallen upon brighter days, when the prin

ciples of our venerable Reformers are better understood; and their writings more highly valued; and we cannot but account it among the hopeful features of the times that in numerous quarters the works of our earlier and standard divines are being revivified by republication, for the spiritual welfare of millions who will be again nurtured in the long neglected principles of the blessed Reformation.

The Principles of Peace exemplified in the Conduct of the Society of Friends in Ireland, during the Rebellion of the Year 1798; with Observations. By THOMAS HANCOCK, M.D. Second Edition. 4s. London.

THIS little work has but recently fallen into our hands; but a notice of it, though it has been some time published, will, we doubt not, interest our readers; to whom Dr. Hancock is already known, both by his address to the Peace Society and by the publication of Nicole's Three Essays, translated by Locke (see our volume for 1828, p. 434 and p. 536). His very interesting treatise on Instinct escaped our notice at the time of its publication.

The little work before us may be considered a sort of Peace-Society argument, or a practical manifesto of the respectable society of Friends. Its object is thus unfolded:

"It is generally known that an objection to take part in war, in any shape, forms one of the tenets of the society of objection is purely religious, and is foundFriends, commonly called Quakers. This ed upon what they conceive to be the spirit of the Gospel dispensation, as it is illustrated in the precepts of Christ and his Apostles, and exemplified in their practice. They consider that it must follow as a necessary consequence, that a religion breathing peace and goodwill to men, cannot, in any case, be supported by the spirit of war. They believe that, on the contrary, the practice of this evil, among the professors of Christianity, has tended, more than any other circumstance,

to prevent its propagation in the world, to tarnish its excellency in the eyes of Jews and Pagans, and to confirm their speculative and practical errors. As it was not by the secular arm, but in direct opposition to the sword, that it insinuated itself into the minds of men, and was first promulgated, so they believe, that its final establishment in the nations of the earth will be effected through the medium of the softening influence of its pacific spirit, and by the glorious example of peace and concord among it followers. "In the year 1798, the state of Ireland afforded a striking occasion to the members of this society, who are scattered abroad in different parts of that kingdom, to put the efficacy of their peaceful principles to the test. It is, however, to be presumed, that, even if outward preservation had not been experienced, they who conscientiously take the maxims of peace for the rule of their conduct, would hold it not less their duty to conform to these principles: because the reward of such as endeavour to act in obedience to their Di

vine Master's will, is not always to be

looked for in the present life. While, therefore, the fact of their outward preservation would be no sufficient argument to themselves that they had acted as they ought to act in such a crisis, it affords a striking lesson to all who will take no principle for a rule of human conduct, even if it should have the sanction of Divine authority, that has not been verified by experience.'

"Whatever secret and slowly-operating causes might have conspired to produce the rebellion of 1798, it is certain, that different objects were proposed by two great classes of the insurgents. By some, civil liberty-a specious pretence in all ages to the warm and enterprising, -by others, uniformity in religious faith --an imposing object to the dark and bigotted, were held up as justifiable reasons for erecting the standard of sedition, and plunging their native country into the horrors of a civil war. The members of a society which neither united with the political nor the religious views of these factious bands, might naturally be looked upon with suspicion by both; at least, they were not likely to be considered as friends: and, as a part of the community, which did not exert itself actively in aiding the power it was bound, in all cases of purely civil obligation, to obey, in order to suppress a rebellion, the motives and

objects of which it could not possibly approve, the society, in its relation to the government, seemed to manifest but a spurious loyalty. It was in fact openly charged, not only with a dereliction of its civil duties, but with a tacit reliance upon its neighbours to step forward in the defence of rights and privileges, in which it was as much interested as others. Hence, whatever forbearance the govern

66 to

One of the first resolutions taken by the members of the society, at the approaching storm, was to destroyany arms which happened to be in their possession; in order, said they, prevent their being made use of to the destruction of any of our fellowcreatures, and more fully and clearly to support our peaceable and Christian testimony in these perilous times." Committees were appointed by the several monthly meetings throughout the society, to go round

to the different members for this purpose.

"It is related by an individual who resided at Ferns, in the county of Wexford, that being appointed on one of these committees, he saw the necessity of first cleansing his own hands; and he took a fowling-piece which he had, and broke it in pieces in the street, opposite his own house; an example of fidelity to his principles, and a spectacle of wonder to his neighbours. Some of the magistrates, with the clergyman of the parish, came to his house, and the Friend being absent, they expostulated with his wife on the supposed impropriety of his having destroyed his gun, instead of giving it up to the government, for the alleged purpose of defending the loyalists against the fomenters and plotters of rebellion, and for the preservation of himself and his family. On this occasion the clergyman, who seems to have been an amiable man, made this spontaneous remark, That he believed the Friend had put his confidence in a Higher Power.'" pp. 50-53.

From the subsequent pages of the work, we find the pacific spirit of this individual respected by both the contending parties; and he was not merely protected himself, but by his influence secured the safety of others.

To shew the obvious interposition of Providence, for the safety of those who put their trust in God for help, the author remarks:

“A Friend at Enniscorthy informed an acquaintance, that on the day when the town was taken from the rebels by the

army, he was in great distress, thinking it the most critical and dangerous time of the whole; for he supposed, that on the entrance of the soldiers, they would consider that every man whom they found alive in coloured clothes was a rebel, and consequently would put him to death. As he was walking up and down one of the upper front rooms of his house, he heard voices in the street, and, looking out, saw some soldiers carrying a wounded man, supposed to be an officer, and seeking a place of safety in which to de>posit their charge. The Friend, opening the window, told them they might bring him into his house. On hearing his voice, one of the soldiers looked up, and, seeing the Friend, exclaimed, That is a Quaker, we may safely go in there,' which they did, with their wounded comrade; and, when the main body of the army entered, seeing soldiers in the house, they went in without fear, and without injuring the place." pp. 71, 72.

On the dangers to which the Society of Friends were exposed in the attendance upon their meetings, Doctor Hancock has given various interesting narratives, and recorded several instances of extraordinary deliverances from perils of the most serious and painful appearance. We shall quote a few passages on these and other points, as illustrative of the blessedness of the peace-makers, and we scruple not to add of the merciful providence of God towards those who, in the conscientious exercise of principles of benevolence, self-denial, and faith in his promises, place themselves as it were under his most especial protection. In saying this, it is not necessary that we should be convinced of the soundness of the principle which forbids self defence. Of offensive war our respected author cannot think more harshly than we do; but we are not, therefore, persuaded of the duty of passive submission to the hostilities of others, when perhaps the lives of those dearest to us are at stake. There is no fear, however, that the principles of passive endurance will ever spread too widely; and we are therefore most ready to quote from this pacific and Christian volume, a few illustrations of the merciful providence of God to his servants in the hour of affliction. Those who may not

be prepared to go to the full length of the more particular application of the volume, will be edified if only they can learn to feel more powerfully its general truth; so that whether it be in reference to this specific question, or in whatever exigency, to put their trust in God. One point, however, is very clear, that conduct and example are most potential in their influence; so that we doubt not but the habit of a conscientiously pacific, self-denying, and benevolent body of men, has a strong tendency to restrain hostile incursion, nay, to secure involuntary respect and esteem, just, as has been often shewn, a truly virtuous and religious community, far from suffering in the end by their just conduct, might gradually gain a powerful mastery over those who were most opposed to their principles; nay, become the moral masters of the world. But we proceed to the facts before us, stringing together a few anecdotal details.

"The militia were preparing to hang some suspected persons, for not delivering up their weapons, and to fasten pitch caps on the heads of others. A Friend was fearful of being applied to for ropes, which he had for sale, as he could not be easy to sell them for that purpose; and yet he saw that refusal might involve him in some danger; as martial law had been proclaimed, and life and property were subjected to military discretion. However, when some of the military came to buy ropes and pitch, he had the courage to refuse to sell what was intended to torment or destroy a fellow-creature. The articles were accordingly taken by force; and though payment was offered, he re

fused it.

"This occurrence took place a little before the general rising of the United Irishmen in that part of the country, and he had reason to believe that, under the direction of Providence, it contributed to the preservation of himself and his family at that juncture. For, the rebels having received information that he refused to sell ropes to the military for the purpose of hanging them, and pitch to put on the caps to torment them, placed a sentry at his door, the day they entered the town, to protect his house from destruction." pp. 59, 60.

"The day after Enniscorthy was taken by the insurgents, several of the poor distressed Protestants, mostly women, returned homeward to the village, which

they had deserted when the army left it. Two females, servants to the bishop of Ferns, and a woman whose husband was killed the day before, came, with the children of the latter, to the Friend's door, as persons that had no dwelling-place. They stood in the street, looking up and down in all the eloquence of silent distress. Though he had but small accommodation, his heart and his house were both open to the afflicted: and, notwithstanding the severe threatenings he received from the then ruling party, for entertaining those to whom they were hostile, he and his family endeavoured to accommodate all they could without distinction. Even of the United Irishmen, such as staid in the town, and as many of their wives and families as could find room, used to come to his house at night to lodge, supposing themselves more secure than in their own habitations. This was also the case in the houses of most other members of this society, in any way exposed to the contending parties." pp. 65, 66.

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During the continuance of the struggle, the houses of Friends appeared to be marked out for places of entertainment. They were almost constantly full, day and night and it was matter of surprise that their provisions held out as they did to the end of the conflict. The members of the society, and some of the then oppressed party, sometimes conveyed provisions to one another privately. The united men sometimes offered part of their own stock; but, when it was known to be plunder, or, as it was called, the spoils of war, the friends declined to accept it; and it was evident, that such refusal was mostly taken in the light of an offence. Indeed, the united men often discovered their chagrin because they could not prevail upon the members of the society to unite with them in their requisitions.

"From the number of united men, who came to lodge almost every night in the Friends' houses, these were in continual danger of falling a prey to the king's army, if it should make an attack on the town: and, on the other hand, the Friends were continually threatened by the pike-men for not turning out the poor fugitive Protestant women and their children, who had taken shelter under their roofs. But although they appeared to be in danger, according to human apprehension, from both parties, they were in fact alternately protected by both." pp. 67, 68.

"Some of the rebels came one morning to a Friend, and told him, his house was to be burned that day, in consequence of his refusal to turn out the Protestant women that were in it. He replied, that 'if they did so, he could not help it; but that as long as he had a house, he would keep it open to succour the distressed; and, if they burned it for that reason, he must only turn out along with them and

share in their affliction. It so happened that this was the regular day on which the meeting for worship of the society, in that quarter, was to be held, about a mile from Ferns; and, notwithstanding the alarming denunciation, he considered it his duty to take his family with him to meeting, leaving his home with a heavy heart, as he expected soon to be without an habitation as well as the means of present support. On his return to Ferns, however, he was rejoiced to see his dwelling entire; and his heart was filled with praises and thankfulness to the good Providence that had preserved it. Whatever might have been the reason that prevented them from executing the threat, their evil disposition towards him on that account seemed to be changed; for they did not make any requisition of the kind afterwards. Throughout the calamity, it was his uniform experience, that the more he attended to what he conceived to be right in his own conduct, the more he seemed to be respected by them; even when he expostulated with them on account of the cruelties committed by their party, as at Vinegar Hill, Wexford, and Scullabogue. They quietly listened to his remonstrance, and frequently acknowledged the wrong.

"A party of the king's army stationed in Newtown-barry, came to Ferns to disperse the United Irishmen who held possession of the place. The latter at first made some demonstrations as if they would risk a battle; but seeing that the regular troops opposed to them were provided with cannon, they fled away from the town. On hearing that the army were coming in, the Friend stood at his own door, lest he should be suspected of being an enemy. When the military came near his door, one of the soldiers, stepping out of the ranks, presented a gun at his breast, and was on the point of drawing the trigger, when the Friend called to him to desist from murder.' The soldier, like one struck with amazement, immediately let the gun fall from his shoulder; and presently his officers interfered for the Friend's protection; whose life was thus preserved, as on the right hand and on the left.

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"Some of the inhabitants of this village, who were found unarmed in the houses, being made prisoners by the soldiers, they pleaded their innocence; but, in such a state of things, they could not easily prove it. The commanding officer therefore desired, that if there were any Quakers in the town, they would get certificates of good behaviour from thein; which, he added, he would be willing to accept, and then to liberate them. The same Friend was accordingly applied to on behalf of several, and procured their liberation. Had he been put to death by the hand of the hasty soldier, it is easy to see that those who obtained their release afterwards by his means, would probably have

"It may now be proper to say a few words as to the situation of the Friends, with respect to the performance of their religious duties. In the county of Wexford, notwithstanding some of the members of the same meeting were several miles distant from each other, they did not suffer their perplexities at home to interfere with the sacred duty of religious worship abroad, or to prevent them from traversing the country, filled with armed men, amidst dangers, if possible, still greater than those they had left, in order that they might assemble together for this solemn purpose." pp. 73, 74.

"A great number of united men being in the street, and conversing about the society, one of them said, it was the last time the Quakers should ever go that road.' After the latter had passed the croud, a shot was fired apparently to alarm them. The horse took fright and broke the traces; an inconvenience they remedied as well as they were able, and afterwards proceeded quietly to their meeting-place." p. 75.

"Some of the members of the society, having been observed by the united men to persevere in attending their pleae of religious worship, notwithstanding the threats and opposition they experienced, became objects of this party's displeasure, and were apprised, that, if they persisted, they should be taken to the altar of a neighbouring chapel, and suffer the penalty of their obstinacy. One family, in particular, received notice, that, unless they gave up the attendance of meetings, and united in the Roman Catholic forms of worship, they should individually be put to death, and their house should be burned. As the following was to be the day of public worship, the heads of the family were brought under deep mental exercise, accompanied with fervent prayers, that they might be enabled to come to a right determination, in this conflict between their religious duty on one side, and apprehensions for the safety of their family, on the other.

“On collecting the individuals together, with a degree of humble confidence that

best direction might be afforded,after a little solemn retirement, they laid the matter before their children. The noble and in

CHRIST. OBSERV. No. 329.

trepid language of the eldest son, then a very young man, on this memorable occasion, is worthy of being recorded; Father,' he said, 'rejoice, that we are found worthy to suffer.' His parents were much affected, and their minds so much strengthened in consequence, that they immediately concluded to attend their meeting the next day. In the morning, they proceeded to the place of worship accordingly, without seeking to avoid the armed insurgents by going through the fields; but, keeping the public high road, they were permitted to accomplish their purpose in safety, and expressed the satisfaction they felt in having thus fulfilled what they considered to be their duty. They were not then apprised of the circumstance, which had in the mean while occurred, viz. that the king's army had entered that part of the country; and it so disconcerted the plans of the insurgents, that they were prevented from carrying their wicked designs into execution." pp. 75-77.

"Notwithstanding individuals and whole families were thus threatened, in different places, few were deterred from the steady pursuit of what they considered to be the path of religious duty: and the fact is to be recorded as a monument, not to their praise, but to the mercy of that Providence, which watches over the weakest of his children who trust in him, that all the machinations and evil designs of their enemies were signally confounded." pp. 79, 80.

In relating the dangers to which the members of the society of Friends were exposed, fo refusing to

conform to the ceremonies of the Church of Rome, Dr. Hancock mentions several remarkable incidents; observing generally, that

"Friends were made prisoners, from different parts of the county, and were taken to the camp at Vinegar-hill, where they underwent a sort of trial; but, nothing being alleged against them, they were set at liberty. Their liberation was not a little remarkable, as many other persons were put to death, against whom no charge of enmity was brought, nor any ground of accusation, except that they were Protestants." pp. 85, 86.

Our author gives an interesting journal of events that occurred in the village of Ballitore, kept by a Friend residing there, who had the care of a large establishment for the education of youth, chiefly of the society, and who steered a course of humanity and benevolence, which enabled him to interpose his good offices with effect on several occa

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