a number of young persons, who flocked to the scene. They tore up portions of their dresses and made bandages for the injured, and cared for them until relief came.

How this building-this Senate chamber as it were, was crowded day after day, and how out of door meetings were held at different points. I once counted five meetings going on at

once.

I seem now to see on those side elevated seats three saintly women, each of a strong personality and independence of character, and firm as a rock in their convictions, women who equaled the Marys of the Scriptures. There they sat with the old fashioned knitting, that no time should be wasted, and when speaking to the business, it was with clearness and convincment: Lucretia Mott, Ruth Dugdale and Dinah Mendenhall.

It was at those meetings I met with Theodore D. Weld, A. D. Mayo, David A. Wasson, Samuel J. May, and heard his masterful sermon: "False ideas of God and His Government." Then the inspired words of Elder Frederick Evans of the Shakers, Jacob L. Paxson, Moncure D. Conway and Thomas Wentworth Higginson. Higginson, tall and athletic, and his comrades, running races at the dear old home of John and Hannah Cox. I saw also at their home our always jolly Higginson spring up, and catching the railing of that veranda that we so loved-draw himself up on to it.

You can scarcely appreciate why these names come before me, with all the instruction they gave me, and why the very mention of them causes the quickened heart beats of affection and reverence, Caleb S. Jackson, Thomas Worrall, Levi Coates, John Agnew, Henry M. Smith, Sarah M. Bannard, Thomas Whitson, Mira Townsend, Lydia H. Price, Graceanna Lewis, Andrew Jackson Davis, Theodore Tilton, J. Williams Thorne, and many others.

What an impression Theodore Parker made on my life! Those three sermons delivered in 1858! How I recall the walk in the neighboring Pierce Grove, the pine cone story, where, drawing the seed from a pine cone, he gave it a toss and it went sailing through the air. "Just so," he said, "it is with

Truth. Once set free it may find lodgement and opportunities for growth."

Inen there was the episode of the watch: Oliver Johnson had proposed that a collection be taken for the support of Mary E. Gage, daughter of Frances D. Gage, then employed as a teacher among the Freedmen of Paris Island, S. C. A venerable man, Amos Gilbert, eighty years old, who had listened with deep emotion to the report of her work, arose and said: "Friends, you know that I have neither houses, nor lands, nor much money, but I feel I must give something for this good object. Here is my watcn, my companion for many years, to which I feel no slight attachment. I ask Mrs. Gage to accept it as the donation of an oid man deeply interested in her labors for the improvement and elevation of the emancipated bondman. She may perhaps be able to sell it, if not, perhaps it may be useful to her daughter and of some value as a memento." These words were uttered with sincerity, and with the tremulousness of age and it moved many to tears. A few friends afterwards redeemed the watch and handed it back to the donor, giving Mrs. Gag the cash.

It thus became doubly endeared to the old man. And oh, how many more incidents and episodes of infinite interest to me might be told did time permit!

Catherine A. Hannum's paper :—

Doubtless few organizations have ever been formed, out of a greater number of varying elements than were here found, where every one was accorded a hearing.

A marked feature, indeed, in a body representing such freedom of thought was the individual; the person who had or thought he had evolved a new system of independent thought, or a new form of expression for the living truth.

A noted optimist has said that, "Religious toleration lies at the root of all liberty."

This is seemingly, a self-evident fact. But the reformer had to learn the lesson of tolerance as well as did his orthodox brother, although he may have been more willing to do so.

He was ofttimes very aggressive, making a strenuous effort to impress his view, while seeming to have a belief in the necessity of forcing conviction.

That every one should bear witness to the light from within and should be free to express convictions-had so long been a principle of Friends-that among them and those who had formerly been associated with them, it followed there should be much forbearance and a resultant sense of justice that feared some truth or honest conviction might be unnoticed, or not receive due regard.

Hence, it was not difficult, for the aggressive reformer or fanatic, to assert his view, nor to find opportunity to combat the views of others. Fortunate indeed were the Longwood people in their clerks.

The harmony that finally prevailed was the result of their efforts. OLIVER JOHNSON, the REV. CHARLES GORDON AMES, and the REV. C. D. B. MILLS, with great forbearance, met the too aggressive, with tact and force-teaching all to appreciate a leadership that is the result of a full and sufficient prepara

tion.

Thus, while the reform movements were receiving the consideration demanded by their importance-the people, themselves, were undergoing a change, notably in their attitude toward the ministry and in their relations as a congregation.

MR. AMES did much to impress the Friends with the great mistake that had been made by their use of the word hireling and to overcome the prejudice against a paid ministry, as well as to show the need a minister has of time and means for the preparation of his work,

Still there were those who thought there should be sufficient home talent to conduct successful meetings here. That to depend upon a minister was to cease doing one's own essential work. Having invited the REV. THEODORE C. WILLIAMS to take charge of one of our meetings, he took occasion to speak of Friends as his ideals of the true church, each developing his own spirituality.

This plan was tried with a view to a continuance of the

former zeal and interest, but the home talent was prone to stay at home.

During a visit of some summer months in the neighborhood OLIVER JOHNSON aided in organizing the Association known as the Longwood Religious Society, with no creed and but little ceremony; simply some rules regulating its management and support, which were found sufficient and conducive to harmony. Meetings were held and addressed from time to time by many able speakers whose sermons gave great and enduring help; but at no time was it possible to support a regular minister all the year, and at all times it was found most difficult for ministers to arrange their regular work, or rather disarrange it, and find supplies, that we might be accommodated.

The meetings were well attended during the summer season and many pleasant memories of them linger with us.

I recall with much pleasure two forms among the many who came to minister to us. That of the beloved and revered DR. FURNESS, whose portrayal of the Law of Love was an image of his own pure faith, and the equally beloved and revered CHARLES D. B. MILLS, in following whom, as his eloquence carried us upward we wondered how far might his clear vision bear him. Finally there came to the Religious Association its Golden Age.

The REV. FREDERIC A. HINCKLEY agreed to spend his summers in this neighborhood and conduct the meetings of the Association.

For four years he continued the work and with the ending of those most able and eloquent sermons all effort to continue the meetings of the Association ceased.

Possibly had those who first formed an organization here, been still living in the old homes, they might have felt there was still work that could be done for humanity, but scarce a home remains in the same name-the parents, the children, all, are gone from them.

The Longwood congregation-that which one sees during the Yearly Meeting was never a local one; nor is there a local body which could really be called a "Longwood People."

There have always congregated here, to attend Yearly Meetings, those who came from outlying districts-many quite distant. A circle with a diameter of over twenty-five miles has been frequently represented in the summer audiences.

These people were interested in organizations in their own neighborhoods, but in sympathy with and desiring to partake of the rare treats to be found at Longwood.

In this paper I have endeavored, briefly, to sketch a period of transition between the time when the meetings were maintained by the earnest and prayerful efforts of those Friends who first zealously struggled to uphold their sincere convictions by establishing this Yearly Meeting, until a later period when the "Longwood Religious Association" held its meetings under the care of a minister.

JOHN T. CHAMBERS sang "My Ain Countrie," and "Cast Thy Bread Upon the Waters."

CHARLES H. PENNYPACKER remembered hearing his uncle Elijah F. Pennypacker asked, when on his way to one of the earliest Progressive Yearly Meetings, "What are you going to do there, Elijah?"

"We are going to protest," he replied.

And they did protest, to such purpose that Longwood has ever since stood for the extension of new ideas in new realms of thought. Retrospect is delightful. We admire the mental force of our predecessors, but we ought, with their experience and our advantages, to be in advance of them. It is pleasant to look on the golden sunset tints on the hills of memory, but we need also to watch for the glow which heralds the coming day. The chords of memory that yield the sweetest harmony are those attuned to progress.

Heaven, Now, is the basic thought of this organization.

REV. JAMES H. ECOR, of Philadelphia, said in part, "Were I to choose a text to speak from it would be, 'Men who have turned the world unside down have come hither also.' You belong to that class. The apostle of whom this was written did not object to the characterization. I congratulate you upon the apostolic succession here. I congratulate us upon the fact