country, and with whom he had joint lodgings, and his oldest brother, an officer in the army, a man of talents and general knowledge, formed, for some time, nearly the extent of his acquaintance. With these companions, who were his superiors in information and learning, and for whom he felt the attachment arising from relationship, he at times delighted to converse; but, through Divine help, he inflexibly resisted all their persuasions and entreaties to deviate, in any one instance, from that steady and uniform religious practice of life and manners, which he had believed it to be his duty to adopt. He occasionally accompanied them in an evening's walk; but if they gave way to any levity of conduct, or turned aside into any tavern or place of diversion, he immediately left them, and returned to his lodgings.

He continued to reside in London about four years, living much retired; yet he was known to some valuable Friends, by whom he was esteemed. In the latter part of the year 1767, he removed to Manchester, where he continued to reside to the end of his days.

On the 4th of 9th Month, 1769, he married Martha, daughter of John Goodier, of Morley Meeting, by whom he had two sons-Samuel, who died in infancy, and John who is now living. She was removed from him by death, after the short union of four years, which event he has

been heard to mention as a peculiarly exercising affliction.,

For several years after he had settled at Manchester, there does not appear to be much further to remark upon, except that he continued under a deep religious exercise and concern, that nothing might be permitted to obstruct or retard his progress in that way which leadeth to the heavenly kingdom; pressing "toward the mark, for the prize of the high calling of God in Christ Jesus.” Under the influence of these impressions, he believed it right for him to keep his temporal concerns in a small compass, steadily declining offers that were made to induce him to embark more extensively in business; desiring neither lot nor inheritance in the land; asking only a passage through this world in peace, with "food to eat, and raiment to put on." During this period, he was favoured with the kind regard of some valuable Friends, among whom he has particularly mentioned that excellent minister of the gospel Sarah Taylor. She was concerned to sympathize with him in his spiritual exercises, and to encourage him to continue in faith and patience; she being persuaded that he was under the preparing Hand for service in the church.

Having fulfilled the "weeks of preparation," and "eaten the roll of prophecy," he was, by the great Master, called to the work of the ministry. The exact time when he first appeared in this

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service, is not now known, but it was about the year 1773. His first communication in the ministry was a revival of that prophetic declaration of Isaiah, Strangers shall stand and feed your flocks, and the sons of the aliens shall be your ploughmen and your vine-dressers." His early testimonies, as a minister, were mostly short; but being delivered in the renewed openings and authority of the Word of Life, they were to edification, and gave satisfactory evidence that he was rightly qualified for that important service. In 1775, he took his seat in the Meeting of Ministers and Elders, as an approved minister. Being careful to occupy with the talents which he had received, he was favoured to experience an increase of his gift, and to be made an able minister of the New Testament, "not of the letter but of the spirit."

In the 7th Month, 1775, he married, to his second wife, Martha, the daughter of Thomas Cash, of Morley, and sister to Thomas Cash of the same place, of whom there is an account in the tenth volume of "Piety Promoted." By this wife he had seven children, four of whom died in their infancy, and three of them survived him.

Between 1775 and 1781, under the influence of a great degree of sympathy, and in the love of the gospel, he addressed several letters to Frances Dodshon, who was at that time under deep spiritual trial and depression. Most, if not

all, of these letters, will be found in this publication; and as the language of encouragement in them is peculiarly strong, it is thought that the following short notice of the friend to whom they were written, will not be unacceptable to the reader.

FRANCES DODSHON was descended from a respectable family near Leek, and was born in 1714. Her parents were possessed of a considerable estate, and were in profession with the church of England. She possessed a good understanding, and had been educated in all those accomplishments which were deemed necessary to her rank in society. About the twentieth year of her age, she was so fully and availingly convinced of the principles of truth, as professed by Friends, that in the most trying seasons of her life, as she was often heard to say, the foundation of those principles could never be shaken. Soon after being united in membership with the Society of Friends, she was called to the work of the ministry, for which she was well qualified by her Lord and Master. Whilst health and ability were afforded, she laboured much in the exercise of her gift, travelling into most parts of England, Scotland, and Wales. Her openings were clear in the doctrine and authority of the gospel, and communicated with lively zeal. She was frequently led to speak to the states of individuals; and there is no doubt but her labours were blessed

to the spiritual help and edification of many. In the course of her warfare, through this vale of tears, she had, both spiritually and temporally, to combat with many afflictions; yet in all, and through all, she was hiddenly supported by Him in whom she had most surely believed. Her deepest trials were occasioned by the apprehension that she was forsaken by the Beloved of her soul; yet was the language of a deeply tried servant expressive of the exercise of her spirit: "My righteousness I hold fast, and will not let it go." The following extract from one of her letters to John Thorp, will show the tried state of her mind:

Dear and truly sympathizing Friend,

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I seem to myself guilty of ingratitude in being so long silent, after receiving so valuable and encouraging an epistle from thee, which I often read with close attention, and with humble and fervent desire to be helped to lay hold of some degree of that living faith and hope, thou so fully and feelingly expressest thyself to be favoured with on my behalf, and which I endeavour to encourage my drooping spirit in concluding would not be the case with thee, or my dear friend Sarah Taylor, or any of the living in Israel, if I were really (as I am painfully tempted to fear) totally cast off or forsaken by the Father of Mercies. Yet, although I consider things in the most favourable light my afflicted state will admit, and esteem it, as I justly ought to do, a favour which I cannot be too thankful for, to be thus under the notice, tender regard, and deep travel in spirit of many faithful souls, it is beyond expression what I yet suffer, for want of the evidence, or revival of living faith and hope in my own mind, that the