FRIENDS’

his body, and that, though really called to work
in the vineyard, his labor might be rendered
nugatory if mixed with specialties not required
at his hands. The simple question of wearing
a beard, in itself considered, (as we. have else-
where remarked,) was one with which a re-
ligious association could properly have nothing
to do, it being something apart from either re-
ligion or morals. Yet it doubtless appeared
unseemly and repulsive in the eyes of a genera-
tion to whom such a practice was almost un-
known, except in. instances of unsettled intel-
lect, as in the case of the benevolent Lay.*
But when it was advocated as a “point of
faith,” with the undisguised object of propagan-
dism, to say the least, it began to border upon
fanaticism: and whilst we regard with tender-
ness the memory of this good man, we cannot
but endorse the church’s judgment not to send
him forth as a missionary, when he would be
likely to stir up narrow views and questionable
scruples, and, as one Friend quaintly expressed
himself in the Monthly Meeting, “to beget
others into the like unclearness.”
How much of concession he may have made
subsequently, we have no knowledge. Near the
close of his life he told an eminent Friend, “I
have no objection to thy taking it off, though I
cannot do it myself.” In 1798 we find J. E.
visiting families at Woodbury. In the Fourth
month of the same year, with the unity of his
Friends tardily granted, he set out for the
Eastern States, to perform the service for which,

twenty-four years previously, permission had.

been granted and withdrawn. At that time his
way had been obstructed by his announced in-
tention to perform this extensive journey on
foot, without purse or scrip. In 1795 we find
him performing a visit in Virginia, Carolina,
Georgia, Tennessee, &c., with a carriage and

air.
i 8th, 1795, “with a trial in the death of
one of my horses; having had two good horses
to my simple carriage, because I found the
travelling too heavy for one without oppressing
him.” About. the same time, he labored with
innocent boldness, with Assembly-men and
other prominent characters in North Carolina,
to induce an alteration of the cruel laws re-
specting negroes ; and we smile at their'telling
him that he looked as well as they did, a com-
pliment which his home Friends might have
hesitated to express. Respecting this journey,
which occupied more than a year, Joshua

 

* Benjamin Lay was once sitting at meeting under
the ministry of John Salkell, who was elucidating the
parable of the sheep and the goats. As hespoke of the
sheep being separated to the right hand and the goats
to the left, Lay, looking over the congregation and
observing slaveholders and non-slayeholders alike
clad in the simple garb of Friends, interrupted the
preacher with the query, ‘ And how are the goats to
‘be distinguished?” Salkell pansed, looked at his
shaggy inquisitor, and replied, “By their beards.”

‘REVIEW.

“I met,” writes Joshua Evans, Twelfth |

3

Evans writes: “The wearing of my beard, I
believe, hath been of great use in the cause I
am engaged to promote; for I apprehend thou-
sands have come to meetings where I have been,
that otherwise I should not have seen; many
being induced, in great measure, to come on ac-
count of my singular appearance.” .
His concern to visit the inhabitants of Nova
Scotia, which was obstructed in 1784, was fully
carried out in 1795.
In the year 1798, Joshua Evans ‘attended
Virginia Yearly Meeting and meetings in Caro-
lina and elsewhere, the evidence of Divine
owning being attendant upon some of his labors.
Six days after he had reached his home, on the
7th of Seventh month, he rose early and
went into his field to work. At sunrise, he
was observed to lean upon his hoe. Then
hastening to the house, he lay upon his bed and
expired. Tradition says that he spoke a few
words expressive of peace. Se ae
There are those still living who may remem-
ber this worthy Friend, in the evening of a da
which perhaps was lengthened that his day-tas

should not be unperformed. Who can doubt.

that when the cold touch of the pale messenger

caused him to lean heavily upon his implement

of agriculture, he was released in merciful loving

kindness, and siete Pet ae

“The sunset hues of Time blent with the soul’s new
morning ?”

Can we not congratulate his happy. spirit,
freed in a moment from the bands which con-
tracted it, and ushered into undreamed-of know-
ledge and expansion?

“So, when Time’s veil shall fall asunder,
The soul may know.
No fearful change, nor sudden wonder,
Nor sink the weight of mystery under,
But with the upward rise, and with the vastness
grow.”

-_ tO

RIGHT IN THE ABSTRAOT.

A Lecture prepared for the New York “ Friends’ Ly-
ceum ” course, by Wu. J. ALLINSON; and delivered
Ist mo. 2d, 1862,

A Congressman, celebrated. for his blunt
straight-forwardness and strong though homely
common sense, was the father of an expression
which has passed into a proverb: “ Be sure you’re
right—then go ahead.” And truly it is wisdom
to scrutinize the premises on which we base
conclusions or courses of action. Let people
rail at abstractionists as much as they may, no
theory is tenable, no doctrine is wholesome, no
course of action is safe, no system even of beney-
olence is laudable, that has not for its origin a
principle that is abstractly true and right.

The theologian or the sectary may display an

imposing presentation of ingenious deductions,

but if his starting position, the foundation of his’

 

theory, be unsound or even partially defective

-