The Journal Of John Woolman

by John Woolman, Janet Whitney (Editor)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Genres: Nonfiction, History, Classics, Biography, Religion, Christian, Theology

Hardcover

First published January 1, 1773

About the author

John Woolman was a North American merchant, tailor, journalist, and itinerant Quaker preacher, and an early abolitionist in the colonial era. Based in Mount Holly, New Jersey, he traveled through frontier areas of British North America to preach Quaker beliefs, and advocate against slavery and the slave trade, cruelty to animals, economic injustices and oppression, and conscription. Beginning in 1755 with the outbreak of the French and Indian War, he urged tax resistance to deny support to the military. In 1772, Woolman traveled to England, where he urged Quakers to support abolition of slavery.

Woolman published numerous essays, especially against slavery. He kept a journal throughout his life; it was published posthumously, entitled The Journal of John Woolman (1774). Included in Volume I of the Harvard Classics since 1909, it is considered a prominent American spiritual work. The Journal has been continuously in print since 1774, published in numerous editions; the most recent scholarly edition was published in 1989.

Librarian note: There is more than one author in the Goodreads database with this name.

John^Woolman

Reviews

[Eric · Rating 1 out of 5]

I won't deny the importance of this book both from a historical perspective and from the perspective of its place in American pedagogy. As a matter of reading, however, it’s abysmal with horrible run-on-sentences overstuffed with paeans to the divine. Thus, “Mama told me to get a loaf of bread, a container of milk, and a stick of butter” would, in Woolman’s hands, become “Mama, her heart full of love for the Lord, asked me, through the grace of divine aid and in observance of the fifth commandment, to secure for her a loaf of bread such as that which Jesus fed to the multitudes, a container of milk praise be to God, and a stick of butter such that we would increase in fullness just as our hearts are forever increasing in fullness with the grace of the glorious savior.” Try making that a catchy cartoon. If one were to remove all of the attestations of faith, all that would left would be less a book than an anti-slavery pamphlet more worthy of your time.

The point is, this isn’t a “good read” in any sense of the act of ingesting words. The book has other merits, but this isn’t one of them. Lest you think that this affected writing is just an artifact of its time, compare and contrast to Franklin's autobiography.

[Sharon Barrow Wilfong · Rating 5 out of 5]

The Journal of John Woolman gives us a look into the mind of a Quaker in the years just prior to the American Revolution.

The language is old fashioned and could easily be parodied today but if we focus on the substance and meaning of Woolman's writing rather than its quaint form, we can see the heart felt life ambition who sincerely and intensely devoted his life to furthering the kingdom of God.

Woolman did not intend his journal to be read by the public so there is a lot of minutia involving schedules of different meetings and visits with his fellow Quakers.

A lot of the journal is a record of what Woolman said and how he admonished his fellow Quakers, such as rejecting materialness and vanity and staying un-conformed by the world around him.

One interesting passage included his preaching against watching Magician Shows for entertainment. Apparently, he believed that such shows were evil and should be avoided. Who knows? Maybe back then they were. I'm sure his heart was in the right place.

His loudest message was his cry of compassion for Native Americans and African slaves is the most dynamic part of his journal. He believed they needed to be seen as equals and treated fairly.

Today we associate Quakers with the Abolitionist movement and rightly so, but it was Woolman rallied his fellow Friends and preached against slavery and pointed out its inconsistency with fellowship with Christ and Christian principles.

That seems obvious to us today but we were not born in that environment and I doubt any of us could guarantee what our attitude would be. After all, is there slavery and oppression today throughout the world? What are we doing about it?

This book was a part of my Harvard Classics collection and I think these writers of the past are important to read so we don't forget true history and are able to be informed enough to reject the fashionable revisionist history that is popular today.

[Asher · Rating 1 out of 5]

As a descendant of enslaved Africans, I fully appreciate the life's work of John Woolman, he is a man that merits distinction and should be held in high regard. His contributions to the abolitionist movements are immeasurable and noteworthy. However, as a reader of his journal, I'm less impressed by John Woolman the writer. I will borrow Woolman's words to explain my annoyance:

" In the uneasiness of body which I have many times felt by too much labor, not as a forced but a voluntary oppression, I have often been excited to think on the original cause of that oppression which is imposed on many in the world. The latter part of the time wherein I labored on our plantation, my heart through the fresh visitations of heavenly love, being frequently spent in reading the life and doctrines of our blessed Redeemer, the account of the sufferings of martyrs, and the history of the first rise of our Society, a belief was gradually settled in my mind, that if such as had great estates generally lived in the humility and plainness which belong to Christian life, and laid much easier rents and interests on their land and moneys, and thus led the way to a right use of things, so great a number of people might be employed in things useful, that labor both for men and other creatures would need to be no more than an agreeable employ, and divers branches of business, which serve chiefly to please the natural inclinations of our minds, and which at present seem necessary to circulate that wealth which some gather, might, in this way of pure wisdom, be discontinued. "

He led a 4 star life. His unedited journal is 1 star at best. After weeks of frustration in reading incessant run-on sentences; I terminated the project.

[Darryl Friesen · Rating 5 out of 5]

“I was then carried in spirit to the mines where poor oppressed people were digging rich treasures for those called Christians, and heard them blaspheme the name of Christ, at which I was grieved, for his name to me was precious. I was then informed that these heathens were told that those who oppressed them were the followers of Christ, and they said among themselves, “If Christ directed them to use us in this sort, then Christ is a cruel tyrant.“

This is an absolutely fascinating account of one of the earliest abolitionists in what would become America after the Revolutionary War. While Woolman’s personal style of writing and expression includes an abundance (at times, tiring) of religious platitudes that to the modern reader start to come across as very sanctimonious and almost falsely pious, what he accomplished and stood for during his lifetime makes him an incredibly important 18th-century figure. His insights, not just into the slavetrade, but into the humane treatment of animals, ethical land ownership, hygiene, honest relations with the Indigenous peoples, and fair economic practice really convicted me and challenged me in numerous ways. He’s the original “simple living” guru, to put it a little crudely! But so much of what he said makes a lot of sense, and took a lot of courage to live out. If you can treat the repetitive religious language as a product of its time, there is a lot here from which to benefit, learn, and grow.

[Mark Valentine · Rating 4 out of 5]

Why I kept reading this autobiography even though at times it seemed redundant was to discover that the turning point for an individual is also the turning point of a movement. Let me explain: Not only did he have a religious conversion, something he writes about in the early pages of the narrative, but he also converts away from slavery toward abolitionism. When you consider that he lived from 1720-1772, and that at time even Quakers held slaves, to go away from this one hundred years BEFORE it was a movement and eventually a Cause for fighting a War is fascinating.

Woolman made a conscious, rational decision and then went to work trying to persuade others to have the same position. I am glad to have read it and admire the man immensely as a pioneer in the Civil Rights movement almost two hundred years before it was a banner issue. In a quiet way, it has a greater pedigree than Paine's, "Common Sense," or Woostonecraft's "Vindication of the Rights of Women," because in his quiet way he writes about how he went about persuading one Quaker at a time to abandon slavery as an institution.

Read it to find how to live courageously too.

[Earl Grey Tea · Rating 2 out of 5]

John Woolman cries way too much.

Every other page it seems he is crying for joy or sadness or asking the big fella upstairs to give him some strength.

While he does have some excellent commentary on life in the 18th century American colonies and some great arguments against slavery through the philosophy of Quakerism, much of the book is just him telling which Daily, Weekly, Monthly, or Yearly meeting that he has attended. I am no better off knowing that he attended the Sasquanna Weekly.

I think the meat and potatoes of his journal should be extracted and put into 50 pages worth of material for the average reader.

[Weathervane · Rating 3 out of 5]

Interesting to contrast Woolman's approach to life with that of Ben Franklin's -- as Woolman was a firm believer in God's plan for mankind, and His touch of providence in all human affairs, he was wont to submit to ill circumstances that befell him, choosing to view them as divine reproofs. He wasn't inclined to worry about future contingencies, such as how well he would eat or the shelter he would find; he seemed to place great faith in the proverb of the sparrow. This is a fruit -- or nut, depending on your perspective -- of the Quaker doctrine, of which the best example of its fatalism is its adherence to pacifist thought. Woolman and his Quaker family didn't believe in taking up arms even for the purpose of self-defense; in one of the Quakers' letters they essentially submit their survival as a group to God's will, as follows:

"... let us constantly endeavor to have our minds sufficiently disentangled from the surfeiting cares of this life, and redeemed from the love of the world, that no earthly possessions nor enjoyments may bias our judgments, or turn us from that resignation and entire trust in God to which his blessing is most surely annexed; then may we say, 'Our Redeemer is mighty, he will plead our cause for us.' (Jer. 1. 34.) And if, for the further promoting of his most gracious purposes in the earth, he should give us to taste of that bitter cup of which his faithful ones have often partaken, O that we might be rightly prepared to receive it!"

The Quakers welcomed death, were it part of God's plan, and John Woolman, though ostensibly possessing a strong American individualist streak exemplied by his outspoken opposition to slavery, came by such a trait via his devotion to his own conscience, to which he believed God dictated His will. Quite different, then, was the true nature of his character than one might believe had one only the opportunity to observe his physical actions; by reading his thoughts we understand that his abolitionism was borne not from a rebellious spirit but from an unshakeable devotion to God. This complete submission in all aspects of life couldn't be more different from Franklin's committment to individual industry. Woolman, his motivation deriving from an internal spring, nevertheless thought the waters were there by God's intent; Franklin's motivation was nigh-entirely sourced from his own personal will.

We further see their philosophies diverge as Woolman pontificates on the marketplace, consumerism, and the hazards to the soul therein. He looked upon expensive luxuries and anything unnecessary to one's survival as complete superfluities, unbefitting a man of God in which to partake. Franklin, while recognizing the dangers of wallowing in excess pleasures, saw no moral imperative to forsake every triviality; it's well-known his love of food and clothes, though he warns extensively against the overindulgence of the former.

Of particular irritance to me in reading Woolman's journal was his effusively righteous narration -- not, of course, that he preached down to the reader, as no one could deny he was a humble man; but the way in which every feeling, every action, every major event, could be brought back to God and His will, and the loving obedience we ought to show towards Him, began to remind me of one of those Christian radio shows often found on the AM dial: There is no problem that cannot be solved by prayer's proper application, and the practical issues of everyday life may, with nary a loss of matter, be easily transmuted into abstract wonderings of God's grace towards humankind. Woolman's religiousity, frankly, was outright obsession -- at first a refreshing turn, when one considers how many people profess but do not follow with any real assiduity their Holy Book of choice -- but quickly prodding my patience, as he began to sound like one of those tremendously charismatic persons who cannot shut up about their favourite hobby, even when no one around them has any interest whatsoever. "Zeal" has distinct potential to be interpreted as a sort of unhealthy autistic fixation, and it's hard to exempt Woolman from the diagnosis.

In a comical vein, I appreciated his concerns about the sailing trade, and all the vices part and parcel. Perhaps it's easy to say from my modern vantage point, but what, really, did he expect upon boarding with sailors? Surely the shipping industry had by that time gained a considerable reputation for immorality; I find it hard to believe he could be so ignorant of sailors' scandalous behaviour. Then, he was fairly cloistered in the Quaker community at a young age, so perhaps he never got wind of such; surely his elders would've been hard at work to protect him from the sins of the world. Incidentally, Ben Franklin ought to've been glad at not having become a sailor, as he orginally planned -- I can't imagine he would've turned out half as well.

I'd be remiss not to point out how little substance the book as a whole contains, probably an inevitability, when one considers that it is, after all, merely a journal; but I still believe about half the book could be cut, as it consists mainly of dull exposition about to which far-flung meeting Woolman headed next. The spiritualism, the unabashed moralizing, both I found pleasure in, given that the works of the modern age are usually soaked in America's built-up hedonism, and I particularly appreciated Woolman's points on living a simple life -- I can't disagree that one should strip out those trivialities which fail to add meaning or actual, bonafide joy to one's existence; and though for him that meaning ought to be exclusively derived from God, I'm sure, if he were alive, he'd be munificent enough not to belabour my disagreement.

Worth reading, especially for the historical information; it might, however, be better packaged as a judicious selection of quotes.

[Cosmic Arcata · Rating 5 out of 5]

Chapter 6:
Small Pox
https://en.wikipedia.org/wiki/Smallpox
In the winter of this year, the small-pox being in our town, and many being inoculated, of whom a few died, some things were opened in my mind, which I wrote as follows:—
.....
Had he endowed men with understanding to prevent this disease (the small-pox) by means which had never proved hurtful nor mortal, such a discovery might be considered as the period of chastisement by this distemper, where that knowledge extended. But as life and health are his gifts, and are not to be disposed of in our own wills, to take upon us by inoculation when in health a disorder of which some die, requires great clearness of knowledge that it is our duty to do so.
Just shows history repeats itself. See the end of my notes.

Rum and Indians:
often sell rum to the Indians, which I believe is a great evil. In the first place, they are thereby deprived of the use of reason, and their spirits being violently agitated, quarrels often arise which end in mischief, and the bitterness and resentment occasioned hereby are frequently of long continuance. Again, their skins and furs, gotten through much fatigue and hard travels in hunting, with which they intended to buy clothing, they often sell at a low rate for more rum, when they become intoxicated; and afterward, when they suffer for want of the necessaries of life, are angry with those who, for the sake of gain, took advantage of their weakness. Their chiefs have often complained of this in their treaties with the English. Where cunning people pass counterfeits and impose on others that which is good for nothing, it is considered as wickedness; but for the sake of gain to sell that which we know does people harm, and which often works their ruin, manifests a hardened and corrupt heart, and is an evil which demands the care of all true lovers of virtue to suppress. While my mind this evening was thus employed, I also remembered that the people on the frontiers, among whom this evil is too common, are often poor; and that they venture to the outside of a colony in order to live more independently of the wealthy, who often set high rents on their land. I was renewedly confirmed in a belief, that if all our inhabitants lived according to sound wisdom, laboring to promote universal love and righteousness, and ceased from every inordinate desire after wealth, and from all customs which are tinctured with luxury, the way would be easy for our inhabitants, though they might be much more numerous than at present, to live comfortably on honest employments, without the temptation they are so often under of being drawn into schemes to make settlements on lands which have not been purchased of the Indians, or of applying to that wicked practice of selling rum to them.

And here luxury and covetousness, with the numerous oppressions and other evils attending them, appeared very afflicting to me, and I felt in that which is immutable that the seeds of great calamity and desolation are sown and growing fast on this continent.

They and my friends appeared glad to see me return from a journey which they apprehended would be dangerous; but my mind, while I was out, had been so employed in striving for perfect resignation, and had so often been confirmed in a belief, that, whatever the Lord might be pleased to allot for me, it would work for good, that I was careful lest I should admit any degree of selfishness in being glad overmuch, and labored to improve by those trials in such a manner as my gracious Father and Protector designed.

Chapter 8 "I love to feel where words come from."

Chapter 9: “Doth pride lead to vanity? Doth vanity form imaginary wants? Do these wants prompt men to exert their power in requiring more from others than they would be willing to perform themselves, were the same required of them? Do these proceedings beget hard thoughts? Do hard thoughts, when ripe, become malice? Does malice, when ripe, become revengeful, and in the end inflict terrible pains on our fellow-creatures and spread desolations in the world? “Do mankind, walking in uprightness, delight in each other’s happiness? And do those who are capable of this attainment, by giving way to an evil spirit, employ their skill and strength to afflict and destroy one another? Remember then, O my soul! the quietude of those in whom Christ governs, and in all thy proceedings feel after it. “Doth he condescend to bless thee with his presence? To move and influence thee to action? To dwell and to walk in thee? Remember then thy station as being sacred to God. Accept of the strength freely offered to thee, and take heed that no weakness in conforming to unwise, expensive, and hard-hearted customs, gendering to discord and strife, be given way to. Doth he claim my body as his temple, and graciously require that I may be sacred to him? O that I may prize this favor, and that my whole life may be conformable to this character! Remember, O my soul! that the Prince of Peace is thy Lord; that he communicates his unmixed wisdom to his family, that they, living in perfect simplicity, may give no just cause of offence to any creature, but that they may walk as He walked!”

Thus, for instance, among an imperious, warlike people, supported by oppressed slaves, some of these masters, I suppose, are awakened to feel and to see their error, and through sincere repentance cease from oppression and become like fathers to their servants, showing by their example a pattern of humility in living, and moderation in governing, for the instruction and admonition of their oppressing neighbors;

Though travelling on foot was wearisome to my body, yet it was agreeable to the state of my mind. Being weakly, I was covered with sorrow and heaviness on account of the prevailing spirit of this world by which customs grievous and oppressive are introduced on the one hand, and pride and wantonness on the other.

Chapter 10
I have gained by reading a caution and warning to Great Britain and her colonies, written by Anthony Benezet, it is right for me to take passage in a vessel employed in the West India trade. “To trade freely with oppressors without laboring to dissuade them from such unkind treatment, and to seek for gain by such traffic, tends, I believe, to make them more easy respecting their conduct than they would be if the cause of universal righteousness was humbly and firmly attended to by those in general with whom they have commerce; and that complaint of the Lord by his prophet, “They have strengthened the hands of the wicked,” hath very often revived in my mind.

I have for some years past declined to gratify my palate with those sugars.

mind I spoke to them of the necessity of our yielding in true obedience to the instructions of our Heavenly Father, who sometimes through adversities intendeth our refinement.
chapter 11
and that all of us who are acquainted with the pure gospel spirit may lay this case to heart, may remember the lamentable corruptions which attend the conveyance of merchandise across the seas, and so abide in the love of Christ that, being delivered from the entangling expenses of a curious, delicate, and luxurious life, we may learn contentment with a little, and promote the seafaring life no further than that spirit which leads into all truth attends us in our proceedings.

12

On inquiry in many places I find the price of rye about five shillings; wheat, eight shillings per bushel; oatmeal, twelve shillings for a hundred and twenty pounds; mutton from threepence to fivepence per pound; bacon from sevenpence to ninepence; cheese from fourpence to sixpence; butter from eightpence to tenpence; house-rent for a poor man from twenty-five shillings to forty shillings per year, to be paid weekly; wood for fire very scarce and dear; coal in some places two shillings and sixpence per hundredweight; but near the pits not a quarter so much. O, may the wealthy consider the poor! The wages of laboring men in several counties toward London at tenpence per day in common business, the employer finds small beer and the laborer finds his own food; but in harvest and hay time wages are about one shilling per day, and the laborer hath all his diet. In some parts of the north of England poor laboring men have their food where they work, and appear in common to do rather better than nearer London. Industrious women who spin in the factories get some fourpence, some fivepence, and so on to six, seven, eight, nine, or ten pence per day, and find their own house-room and diet. Great numbers of poor people live chiefly on bread and water in the southern parts of England, as well as in the northern parts; and there are many poor children not even taught to read. May those who have abundance lay these things to heart!

Great is the trade to Africa for slaves; and for the loading of these ships a great number of people are employed in their factories, among whom are many of our Society.

13

“His disorder, which proved the small-pox, increased speedily upon him, and was very afflicting, under which he was supported in much meekness, patience, and Christian fortitude. To those who attended him in his illness, his mind appeared to be centred in Divine love, under the precious influence whereof we believe he finished his course, and entered into the mansions of everlasting rest.

[Justin Murphy · Rating 3 out of 5]

I picked this up because it is a part of the Harvard Classics and seemed like a good book to read during Juneteenth.

Woolman is way ahead of his time. He advocates for educating and freeing the slaves in a time when that was not on many people's radar. However, the text itself is very dry and I needed to make a concerted effort to push through.

I would recommend to anyone who wants to read a primary source from the early abolition movement but know what you are signing up for.

[Andrew · Rating 4 out of 5]

Here is the journal of John Woolman, the 18th century merchant, tailor, itinerant Quaker preacher remembered for his proactive stance against slavery in America, long before the abolitionist movement became widespread.

Born in the province of New Jersey in 1720, the journal is a first-hand account (in this edition introduced by fellow Quaker, the 19th century poet John Greenleaf Whittier) of the development of Woolman's convictions, and his wide travels around the North Eastern Atlantic Seaboard visiting various Quaker meetings and speaking to groups and individuals about social issues, all while seeking to follow the inner promptings of the in-dwelling Spirit. Eventually, he makes it to York, in England, where he succumbs, age 52 after 30 years of social and spiritual work, to small pox.

Peering through, nay even beyond, the cloudy obfuscation that may, in sundry instances, have been rendered by the 18th century literary manner (haha), it's powerful stuff.

The 17th and 18th centuries were a time when, as Whittier tells us, "Everywhere men were contending with each other upon matters of faith, while, so far as their slaves were concerned, denying the ethics of Christianity itself."

Salutary, and with a wider application, regarding the engagement of the church with social issues in all periods, including our own.

In the first chapter, Woolman tells us, "He [God] whose tender mercies are over all His works hath placed a principle in the human mind, which incites to exercise goodness towards every living creature; and this being singly attended to, people become tender-hearted and sympathizing; but when frequently and totally rejected, the mind becomes shut up in a contrary disposition."

He says, "I kept steadily to meetings, spent First-day [Sunday] afternoons chiefly in reading the Scriptures and other good books, and was early convinced in my mind that true religion consisted in an inward life, wherein the heart does love and reverence God the Creator, and learns to exercise true justice and goodness, not only toward all men, but also toward the brute creation; that, as the mind was moved by an inward principle to love God as an invisible, incomprehensible Being, so, by the same principle, it was moved to love Him in all His manifestations in the visible world; that, as by His breath the flame of life was kindled in all animal sensible creatures, to say we love God as unseen, and at the same time exercise cruelty toward the least creature moving by His life, or by life derived from Him, was a contradiction in itself. I found no narrowness respecting sects and opinions, but believed that sincere, upright-hearted people, in every society, who truly love God, were accepted of Him."

And, "While I silently ponder on that change wrought in me, I find no language equal to convey to another a clear idea of it. I looked upon the works of God in this visible creation, and an awfulness [a feeling of awe] covered me. My heart was tender and often contrite, and universal love to my fellow-creatures increased in me."

It's wonderful stuff, and this is what formed the basis of his work as he fought against oppression and injustice.

He's front-foot in his approach, speaking boldly at meetings where slaveholders were present, and meeting them on their own ground as individuals.

He thinks through the economics. He realises that it is greed, 'trading in superfluities' and a quest for luxury that causes people to reach for things not readily available if not for the slave economy. He refuses to participate in these economic systems of oppression and exploitation, as much as it is possible.

"Doth vanity form imaginary wants? Do these wants prompt men to exert their power in requiring more from others than they would be willing to perform themselves, were the same required of them? Do these proceedings beget hard thoughts? Do hard thoughts, when ripe, become malice? Does malice, when ripe, become revengeful, and in the end inflict terrible pains on our fellow-creatures and spread desolations in the world?"

In his unusual appearance (his clothing choices shaped by his aforementioned thoughts about economic systems and a desire for plainness) it seems he cut a sightly strange figure. It's recorded that when he first turned up out of the blue at a Quaker meeting in London (straight off the boat) the response was more or less, "Who the heck is this guy?" It's clear that his actions, at times becoming quite extreme austerity, often lead to the perplexity of those around him, and he often finds himself in a state of dilemma. For example, he thinks of going to the West Indies to speak to slaveholders about their practices. But realises there's no way of getting there without going on a ship whose low fares are subsidised by the slave trade.

While Woolman's anti-slavery work is the one with the strongest legacy (the Quakers went on to become abolitionist as a movement, adopting that position as a core doctrine), it was by no means his only social concern.

He recognised that the Native Americans had been pushed off their most productive lands via unfair transactions. Wanting to connect with them, and presumably to share the love of Christ with them as fellow children of God, he ventures beyond the colonial frontiers (into Wyoming). This despite on-going conflict between the English and Native Americans, and accounts of settlers and soldiers being scalped or taken captive. While there, he shares fellowship and meetings with a Moravian missionary.

He frequently mentions the names of women who were fellow ministers in the Friends. His wife isn't mentioned by name, but he includes a letter to her which demonstrates the high regard he held her in as a confidante. He was known as a loving husband and father.

He was a pacifist. He refuses money for hosting a soldier involved in the wars against Native Americans. All this is going on startlingly close to the beginning of the War of Independence, though there is no mention of any political foment or the conditions that led to it, so one can only guess what his response might have been.

Aboard the ship to England (he chose to travel in steerage, sharing accommodation with the sailors), he has a strong concern for the plight of young lads at sea... not so much about child labour, as the moral conditions they are exposed to, and the 'education' they receive.

He also notices the lack of wellbeing for the live chickens kept in cages for food.

In England, he refuses to send any letters by the conventional means because he has a strong concern about the lads carrying the post, and the treatment of the horses, due to the urgency of the postal system. He is also 'exercised' (to use one of his own favourite words - meaning, troubled of mind and heart) over the low wages of workers in England and the cost of living.

I have a strong suspicion that, at least in some quarters, all this would probably be labelled 'woke' if John Woolman was around today and his age and ours were mixed - the word used pejoratively, rather than with its earlier meaning of being awake, aware and empathetically engaged, before it was appropriated and weaponised as an insult.

But John Woolman was simply trying to live faithfully to the way of Christ and the attendant convictions that arose in him when he looked at the world through those eyes.

In these issues (and others) he sometimes tends towards scrupulosity. But as is noted in a tribute written by his Quaker brethren not long after his death, "His singular conscientious scruples, his close self-questionings, are prompted by a tender concern for universal well-being; an earnest desire that no act or omission of his own should add to the evil and misery under which the creation groans."

And for Woolman, in most cases gentle in his approach, the work contained prophetic heft and spiritual fervour.

Fourth day of the First Month, 1770, about five in the morning.—“I have seen in the Light of the Lord that the day is approaching when the man that is most wise in human policy shall be the greatest fool; and the arm that is mighty to support injustice shall be broken to pieces; the enemies of righteousness shall make a terrible rattle, and shall mightily torment one another; for He that is omnipotent is rising up to judgment, and will plead the cause of the oppressed; and He commanded me to open the vision.”

Ears to hear, etc.

[Joshua]

(refers to the Project Gutenberg edition: http://www.gutenberg.org/ebooks/37311 )

Woolman strikes me as a man ahead of his time. While we associate him mostly with antislavery, a few sections of his journal also resonate with other current topics of interest:


On the simple life: "My mind, through the Power of Truth, was in a good degree weaned from the Desire of outward Greatness, and I was learning to be content with real Conveniences, that were not costly; so that a Way of Life, free from much Entanglement, appeared best for me, though the Income might be small. "

On faculty meeting (particularly at HC): "Here I had Occasion to consider, that it was a weighty Thing to speak much in large Meetings for Business: First, except our Minds are rightly prepared, and we clearly understand the Case we speak to, instead of forwarding, we hinder, Business, and make more Labour for those on whom the Burthen of the Work is laid. If selfish Views, or a partial Spirit, have any Room in our Minds, we are unfit for the Lord's Work; if we have a clear Prospect of the Business, and proper Weight on our Minds to speak, it behoves us to avoid useless Apologies and Repetitions: Where People are gathered from far, and adjourning a Meeting of Business is attended with great Difficulty, it behoves all to be cautious how they detain a Meeting; especially when they have sat six or seven Hours, and have a great Distance to ride Home."

"Do I, in all my Proceedings, keep to that Use of Things which is agreeable to universal Righteousness?"

Occupy!: "Here I was renewedly confirmed in my Mind, that the Lord (whose tender Mercies are over all his Works, and whose Ear is open to the Cries and Groans of the Oppressed) is graciously moving on the Hearts of People, to draw them off from the Desire of Wealth, and bring them into such an humble, lowly, Way of Living, that they may see their Way clearly, to repair to the Standard of true Righteousness; and not only break the Yoke of Oppression, but know him to be their Strength and Support in a Time of outward Affliction."

"And how many are spending their Time and Money in Vanity and Superfluities, while thousands and tens of thousands want the Necessaries of Life, who might be relieved by them, and their Distresses, at such a Time as this, in some degree softened, by the administering suitable Things!"

The essay "On Labour" seems a precursor to Ruskin...

As a precursor to cooperative economics, Scott Bader Commonwealth, etc.: "If a Man successful in Business expends Part of his Income in Things of no real Use, while the Poor employed by him pass through great Difficulties in getting the Necessaries of Life, this requires his serious Attention."

[Kirt · Rating 5 out of 5]

John Woolman’s journal proves him to have been wonderfully meek and devoted. To him, no discomfort or misfortune was without a silver lining or a pleasing mercy bestowed by God. He strove (usually, with success, I think) to perceive the will of the Lord in every undertaking. He had a highly educated conscience that moved him to constant humility in beseeching forgiveness of his errors. He was tireless in pure, selfless service for the relief of the lowliest creature and for the purposes of the Highest. I am very glad to have peered into the heart of this man through his own eloquent hand. I hope I have learned from him.

[Keith · Rating 4 out of 5]

I read this book because of it being a part of The Harvard Classics. I am grateful to the series for introducing me to John Woolman. He was a man of character and an inspirational figure: in his quiet way, he exemplified the virtues of integrity, authenticity, strength, and humility. Woolman was an 18th century Quaker who was an important abolitionist and human rights advocate. While I am not religious myself, I respect how Woolman stuck to the best principles of his faith. During a time when many of his fellow Quakers owned slaves, he instinctively recognized the injustice of the institution and had the courage to fight against it.

**

[Image: Cover of the Delphi Classics’ The Harvard Classics]

Citation:
Woolman, J. (2018). The journal of John Woolman. In Charles W. Eliot & Delphi Classics (Eds.), The Harvard classics (1st edition) [eBook]. Delphi Classics. https://www.delphiclassics.com/shop/t... (Original work published posthumously 1774)

Title: The Journal of John Woolman
Author(s): John Woolman (1720-1772), Joseph Crukshank (published by him after the death of the author)
Series: The Harvard Classics (1909): Volume I - Delphi Complete Harvard Classics and Shelf of Fiction
Year: 1774
Genre: Nonfiction - Autobiography
Page count: 272 pages
Date(s) read: 1/11/24 - 1/12/24
Book #13 in 2024
**

Some quotes:
“...true Religion consisted in an inward Life.” (Chapter 1)
*
“And I saw in these southern Provinces so many Vices and Corruptions, increased by this Trade and this Way of Life, that it appeared to me as a Gloom over the Land; and though now many willingly run into it, yet, in future, the Consequence will be grievous to Posterity: I express it as it hath appeared to me, not at once nor twice, but as a Matter fixed on my Mind.” (Chapter 2)
*

Near the Time the last-mentioned Friend first spoke to me, a Neighbour received a bad Bruise in his Body, and sent for me to bleed him; which being done, he desired me to write his Will: I took Notes; and, amongst other Things, he told me to which of his Children he gave his young [black person]: I considered the Pain and Distress he was in, and knew not how it would end; so I wrote his Will, save only that Part concerning his Slave, and carrying it to his Bed side, read it to him; and then told him, in a friendly Way, that I could not write any Instruments by which my Fellow-creatures were made Slaves, without bringing Trouble on my own Mind: I let him know that I charged nothing for what I had done; and desired to be excused from doing the other Part in the Way he proposed: We then had a serious Conference on the Subject; at length he agreeing to set her free, I finished his Will. (Chapter 3)

*
“Conduct is more convincing than language” (Chapter 4)
*
“Where People let loose their Minds after the Love of outward Things, and are more engaged in pursuing the Profits, and seeking the Friendships, of this World, than to be inwardly acquainted with the Way of true Peace; such walk in a vain Shadow, while the true Comfort of Life is wanting.” (Chapter 4)
*

I took Occasion to remark on the Difference in general betwixt a People used to [labor] moderately for their Living, training up their Children in Frugality and Business, and those who live on the Labour of Slaves; the former, in my View, being the most happy Life: With which he concurred, and mentioned the Trouble arising from the untoward, slothful, Disposition of the [black people]; adding, that one of our [Laborers] would do as much in a Day as two of their Slaves. I replied, that free Men, whose Minds were properly on their Business, found a Satisfaction in improving, cultivating, and providing for their Families; but [black slaves], [laboring] to support others who claim them as their Property, and expecting nothing but Slavery during Life, had not the like Inducement to be industrious. (Chapter 4)

[In other words, slavery is terribly inefficient on top of being terribly immoral]
*

“…a Friend in Company began to talk in Support of the Slave-Trade, and said, the [black people] were understood to be the Offspring of Cain, their Blackness being the Mark God set upon him after he murdered Abel his Brother; that it was the Design of Providence they should be Slaves, as a Condition proper to the Race of so wicked a Man as Cain was: Then another spake in Support of what had been said. To all which, I replied in Substance as follows: That Noah and his Family were all who survived the Flood, according to Scripture; and, as Noah was of Seth's Race, the Family of Cain was wholly destroyed. One of them said, that after the Flood Ham went to the Land of Nod, and took a Wife; that Nod was a Land far distant, inhabited by Cain's Race, and that the Flood did not reach it; and as Ham was sentenced to be a Servant of Servants to his Brethren, these two Families, being thus joined, were undoubtedly fit only for Slaves. I replied, the Flood was a Judgment upon the World for its Abominations; and it was granted, that Cain's Stock was the most wicked, and therefore unreasonable to suppose they were spared: As to Ham's going to the Land of Nod for a Wife, no Time being fixed, Nod might be inhabited by some of Noah's Family, before Ham married a second Time; moreover the Text saith, "That all Flesh died that moved upon the Earth." Gen. vii. 21. I farther reminded them, how the Prophets repeatedly declare, "That the Son shall not suffer for the Iniquity of the Father; but every one be answerable for his own Sins." I was troubled to perceive the Darkness of their Imaginations; and in some Pressure of Spirit said, the Love of Ease and Gain is the Motive in general for keeping Slaves, and Men are wont to take hold of weak Arguments to support a Cause which is unreasonable; and added, I have no Interest on either Side, save only the Interest which I desire to have in the Truth: And as I believe Liberty is their Right, and see they are not only deprived of it, but treated in other Respects with Inhumanity in many Places, I believe he, who is a Refuge for the Oppressed, will, in his own Time, plead their Cause; and happy will it be for such as walk in Uprightness before him: And thus our Conversation ended.” (Chapter 4)

*

“The Men and Women have many Times scarce Clothes enough to hide their Nakedness, and Boys and Girls, ten and twelve Years old, are often quite naked amongst their Master's Children: Some of our Society, and some of the Society called New-Lights, use some [endeavors] to instruct those they have in reading; but, in common, this is not only neglected, but disapproved. These are the People by whose Labour the other Inhabitants are in a great Measure supported, and many of them in the Luxuries of Life: These are the People who have made no Agreement to serve us, and who have not forfeited their Liberty that we know of: These are Souls for whom Christ died, and, for our Conduct toward them, we must answer before him who is no Respecter of Persons.” (Chapter 4)

*

“Do we feel an affectionate Regard to Posterity; and are we employed to promote their Happiness? Do our Minds, in Things outward, look beyond our own Dissolution; and are we contriving for the Prosperity of our Children after us? Let us then, like wise Builders, lay the Foundation deep; and, by our constant uniform Regard to an inward Piety and Virtue, let them see that we really value it: Let us [labor], in the Fear of the Lord, that their innocent Minds, while young and tender, may be preserved from Corruptions; that, as they advance in Age, they may rightly understand their true Interest, may consider the Uncertainty of temporal Things, and, above all, have their Hope and Confidence firmly settled in the Blessing of that Almighty Being, who inhabits Eternity, and preserves and supports the World. (Chapter 4)

*
“Chastisement is intended for instruction, and instruction being received by gentle chastisement, greater calamities are prevented.” (Chapter 6)
*

“I perceived that many white People do often sell Rum to the Indians, which, I believe, is a great Evil; first, they being thereby deprived of the Use of their Reason, and their Spirits violently agitated, Quarrels often arise, which end in Mischief; and the Bitterness and Resentments, occasioned hereby, are frequently of long Continuance; Again, their Skins and Furs, gotten through much Fatigue and hard Travels in Hunting, with which they intended to buy Clothing, when they become intoxicated, they often sell at a low Rate for more Rum; and afterward, when they suffer for want of the Necessaries of Life, are angry with those who, for the Sake of Gain, took the Advantage of their Weakness: Of this their Chiefs have often complained, at their Treaties with the English. Where cunning People pass Counterfeits, and impose that on others which is good for nothing, it is considered as a Wickedness; but, to sell that to People which we know does them Harm, and which often works their Ruin, for the Sake of Gain, manifests a hardened and corrupt Heart, and is an Evil, which demands the Care of all true Lovers of Virtue to suppress.” (Chapter 8)

*

“After this Report was read, an Exercise revived on my Mind, which, at Times, had attended me several Years, and inward Cries to the Lord were raised in me, that the Fear of Man might not prevent me from doing what he required of me; and standing up, I spake in Substance as follows: "I have felt a Tenderness in my Mind, towards Persons, in two Circumstances mentioned in that Report; that is, toward such active Members as keep Slaves, and such as hold Offices in civil Government; and have desired, that Friends, in all their Conduct, may be kindly affectioned one toward another. Many Friends, who keep Slaves, are under some Exercise on that Account; and, at Times, think about trying them with Freedom; but find many Things in their Way: And the Way of Living, and annual [expenses] of some of them, are such, that it seems impracticable for them to set their Slaves free, without changing their own Way of Life.” (Chapter 9)

*

"Doth Pride lead to Vanity? Doth Vanity form imaginary Wants? Do these Wants prompt Men to exert their Power in requiring that of others, which they themselves would rather be excused from, were the same required of them? Do these Proceedings beget hard Thoughts? Do hard Thoughts, when ripe, become Malice? Does Malice, when ripe, become revengeful; and, in the End, inflict terrible Pains on their Fellow-creatures, and spread Desolation in the World?” (Chapter 9)

*

“To trade freely with oppressors without [laboring] to dissuade them from such unkind treatment, and to seek for gain by such traffic, tends, I believe, to make them more easy respecting their conduct than they would be, if the cause of universal righteousness was humbly and firmly attended to by those in general with whom they have commerce; and that complaint of the Lord by his prophet, “They have strengthened the hands of the wicked.” (Chapter 10)

*

“In a time of sickness, a little more than two years and a half ago, I was brought so near the gates of death that I forgot my name. Being then desirous to know who I was, I saw a mass of matter of a dull gloomy [color] between the south and the east, and was informed that this mass was human beings in as great misery as they could be and live, and that I was mixed with them, and that henceforth I might not consider myself as a distinct or separate being. In this state I remained several hours. I then heard a soft melodious voice, more pure and harmonious than any I had heard with my ears before; I believed it was the voice of an angel who spake to the other angels; the words were, “John Woolman is dead.” I soon remembered that I was once John Woolman, and being assured that I was alive in the body, I greatly wondered what that heavenly voice could mean. I believed beyond doubting that it was the voice of an holy angel, but as yet it was a mystery to me.
“I was then carried in spirit to the mines where poor oppressed people were digging rich treasures for those called Christians, and heard them blaspheme the name of Christ, at which I was grieved, for His name to me was precious. I was then informed that these heathens were told that those who oppressed them were the followers of Christ, and they said among themselves, “If Christ directed them to use us in this sort, then Christ is a cruel tyrant.” (Chapter 12)

*

[Shawn · Rating 3 out of 5]

This is one of many books in the public domain that are totally free. God only knows how I chose to embark upon the reading of this particular book amongst so many, but reading this journal has been very delightful.

John Woolman was a Quaker preacher that lived in the middle of the 18th century. Much of the journal relates his travels to protest against slavery and war. This journal is not something that should really be reviewed. Instead, I feel inclined to simply list important elements of wisdom that I gleaned from the reading, along with some direct quotations of Woolman’s, with of course citing appropriate credit to John Woolman for all that follows:

On Speaking Out:

Do not say more than is required. Instead, recognize those times when the pure spirit is inwardly moving upon your heart and wait in silence until then. When you feel the rise of the spirit then, and only then, stand and “bellow like a trumpet”. There is harmony in the voice which divine love gives utterance. Keep always to the channel of truth. Do not seek for words but utter that to people which truth opens for you. Be not afraid to offend Men who take offence at the truth. The fear of man brings a snare. Encourage a holy emulation.


How to be:

Love God in all his manifestations in the visible world. Do not become snared in a quest for popularity. Be an unflinching witness against wickedness. Clear your life from any dependence on evil. Do not act to the Standard of others, but make the Standard of Truth manifest to others.

Strive for that state where the mind is devoted to serve God and all wants are bounded by his wisdom. Pray that God will preserve you from all corruption. Be weaned from the desire for outward greatness. Be seasoned with God’s salt and let grace abound within you. Be drawn away from the vanities of the world into an inward acquaintance with Christ.

Be firm in that which you certainly know is right for you. You cannot please all men if you are honest in declaring that which truth has opened in you. Stand separate from every wrong way. Attend to that Holy Spirit that sets bounds to the desires. Feel the clothing of divine fortitude.

If selfish views have any room in our minds we are unfit for the Lord’s work. Let no motion be attended to but that of the pure Spirit of Truth. Feel the power of the cross to crucify all that is selfish within you. Receive the gifts of Providence thankfully and deploy such gifts as God intends. Do not let Gods gifts be perverted. Do not let your life become a blaspheming to the Holy name of God.

“O that our eyes may be single to the Lord!” –John Woolman

Have compassion:

Be filled with a yearning compassion for the sorrows of humanity. Be as a sensitive, nerve, over which creeps the oppressions of the earth. Feel the misery of fellow-beings who are separated from divine harmony. Feel the sufferings of those you love, just as you would feel your own children’s sufferings. Be full of anguish over the sorrows of humanity. Have a desire for the everlasting welfare of your fellow creatures. Exhibit the affectionate care of a good man for his brother in affliction.

On unnecessary toil & simplicity:

Be careful to guard against extravagance. Do not become bent down beneath unnecessary toil to support your outer greatness. Don’t let the calmness of life be changed into hurry by eagerly pursuing outward treasure. Embrace the simple life.

Too much labor makes the understanding dull and intrudes upon the harmony of the body. The production of luxuries does not relieve economic distress. Redeem yourself from worldly pleasures. Fix yourself upon those joys that do not fade away. Do not be anxious after perishable things. A humble man with the blessing of the Lord may live on very little. Commonly, an increase in worldly wealth only breeds a desire for more and more wealth. Enter deeply into the happiness of humility. Let no earthly possessions bias your judgment.

On the exploitation of others:

Do not exploit those who labor for you. Work for a society within which no man profits by degradation of his fellowmen. Labor in accordance with the gifts bestowed upon you by God. The principal ground of oppression is the desire to gratify inclinations to luxury and superfluities. Experience the work that is carried on by the Holy Spirit instead of the work that is carried on by earthly might and power.

On seeking the exaltation of the peaceable Kingdom of Christ:

Desire that the Kingdom come. Work to hasten it in. Christianity must be extended until human society is transformed by the supernatural power by which it was consciously born. Promote the Lord’s work in the Earth. Seek to have universal love for all of your fellow-creatures. Let nothing hinder you from the steady attention to God.

The spiritual kingdom will subdue and break in pieces all Kingdoms that oppose it. The peaceable Kingdom will gradually be extended to the ends of the earth in completion of those prophecies already begun that “Nation shall not lift up a sword against nation, nor learn war anymore”. Turn the hearts of the mighty and make way for the spreading of truth on the Earth. You are improving a wilderness. Seek that the pure peaceable Government of Christ may spread and prevail amongst mankind. A few of John Woolman’s many insights on this matter are included below:

“God is graciously moving on the Hearts of People, to draw them off from the desire of wealth, and bring them into such a humble, lowly, way of living, that they may see their way clearly to repair to the Standard of true Righteousness; and not only break the yoke of oppression but know him to be their strength and support.” –John Woolman

“In purity of heart the mind is divinely opened to behold the nature of universal Righteousness, or the Righteousness of the Kingdom of God.” –John Woolman

“Great treasures managed in any other spirit than the Spirit of Truth disorders the affairs of society, for hereby the good gifts of God in this outward creation are turned into the channels of worldly honor.” –John Woolman

“Many are the vanities and luxuries of the present age, and in laboring to support a way of living conformable to the present world, the departure from that wisdom that is pure and peaceable has been great.” –John Woolman.

“The opening of that spring of living waters, which the true believers in Christ experience, by which they are redeemed from pride and covetousness, and brought into a state of meekness, where their hearts are enlarged in true love toward their fellow creatures universally.” –John Woolman

The prophet Isaiah declared that a time was coming when “swords should be beaten into plowshares and spears into pruning hooks and that nation shall not lift up sword against nation, nor learn war anymore”. In true sanctification, the understanding is opened up to behold the peaceable harmonious nature of the Kingdom. Behold people within whom this light has already broken forth.

On Righteousness:

We are drawn to seek Righteousness, which flows out of God like a pure river of life-giving water. As the mind is moved to love God as an invisible incomprehensible Being, by the same it is moved to love all God’s manifestations in the visible World, of which Christ is one. Acting out of love and truth produces spiritual treasure that far exceeds the worth of any temporal treasure. Mortify that which remains in us that is of this world. Consider the force of your examples.

On War:

Cease from national contests that are productive of misery and bloodshed. Instead, submit the cause to God. The proceedings in wars are inconsistent with the purity of the Christian Religion. Mutual hatred arises in the minds of the children of those nations engaged in war with each other.

“Our heavenly Father doth not require us to do evil, that Good may come of it.” –John Woolman

On Adversity:

If, for the further promotion of his gracious purpose in the Earth, he should give us a taste of that bitter cup which his faithful ones have often partaken of, let us be right prepared to receive it. Rejoice in the midst of adversity.

On Worship:

Let us prepare our hearts to truly adore him and inwardly turn away from that spirit and all its workings which is not of him. Be purged of dross and open to discipline. No enjoyment is equal to that which we partake of in fully resigning ourselves to the divine Will.


A Guide to the Journal of John Woolman

[Josiah · Rating 5 out of 5]

Imagine you have just discovered a time capsule into the past. But the contents aren't just from anyone, but they are somebody who was a great writer and someone who also has an endearing character. That is sort of what it felt like for me as I read through this book. Before picking this book up I had never heard of John Woolman. I read it because it was included in Volume 1 of the Harvard Classics (sandwiched between the Autobiography of Ben Franklin and Some Fruits of Solitude by William Penn).

John Woolman was an itinerant preacher (If you can call it that) for the Quakers who lived between 1720-1772. Born in NJ, but travelled all over the colonies. There are several recurring themes that he reflects on, the goodness of God, the wisdom and virtue of living a simple life, and the evil of slavery, which he actively tries to persuade his fellow Quakers away from.

Here is an excerpt from a letter he addressed to his fellow quakers. I like this quote (its kind of long) because it shows you how all three of these themes are all tied together in Woolman's mind.

"It is a help in a country, yea, and a great favour and blessing, when customs first settled are agreeable to sound wisdom; but when they are otherwise the effect of them is grievous; and children feel themselves encompassed with difficulties prepared for them by their predecessors."

"As moderate care and exercise, under the direction of true wisdom, are useful both to mind and body, so by these means in general the real wants of life are easily supplied, our gracious Father having so proportioned one to the other that keeping in the medium we may pass on quietly. Where slaves are purchased to do our labor numerous difficulties attend it. To rational creatures bondage is uneasy, and frequently occasions sourness and discontent in them; which affects the family and such as claim the mastery over them. Thus people and their children are many times encompassed with vexations, which arise from their applying to wrong methods to get a living."

"I have been informed that there is a large number of Friends in your parts who have no slaves; and in tender and most affectionate love I beseech you to keep clear from purchasing any. Look, my dear friends, to Divine Providence, and follow in simplicity that exercise of body, that plainness and frugality, which true wisdom leads to; so may you be preserved from those dangers which attend such as are aiming at outward ease and greatness."

"Treasures, though small, attained on a true principle of virtue, are sweet; and while we walk in the light of the Lord there is true comfort and satisfaction in the possession; neither the murmurs of an oppressed people, nor a throbbing, uneasy conscience, nor anxious thoughts about the evens of things, hinder the enjoyment of them (pp. 210-211)."

As it turns out, he was remarkably effective at persuading the Quakers against slavery. According to the Introductory note, within 20 years of his death, "the practise of slavery had ceased in the Society of Friends." One can only imagine how things in America might have been different if all the other religious groups and denominations in Colonial America had similar voices speaking to them. Makes you wonder. Its a fascinating read. Highly recommend.

[Brent Winslow · Rating 5 out of 5]

John Woolman was a Quaker preacher and strong abolitionist during the Colonial era. His journal was included in the Harvard Classics series published in 1909. The journal represents a very interesting first-person account of Colonial times and factors that led to the Revolutionary war, including the quartering of British soldiers.

On human slavery:
"O Lord my God! The amazing horrors of darkness were gathered around me and covered me all over, and I saw no way to go forth. I felt the misery of my fellow-beings separated from the divine harmony, and it was heavier than I could bear; I was crushed down under it." All great lovers are great sufferers.

"The love of ease and gain is the motive in general for keeping slaves, and men are wont to take hold of weak arguments [e.g., descendancy from Cain] to support a cause which is unreasonable."

On personal trials:
"My heart was often tenderly affected, under a sense of the Lord's goodness, in sanctifying my troubles and exercises, turning them to my comfort, and I believe, to the benefit of many others."

[Joshua Jordan · Rating 3 out of 5]

When Woolman is just recounting his travels, the passages glaze over too easily. If I knew New England better, I’d probably get more from it.

But the passages where his prose takes off—when he describes his messianic vision-states and outrage against Christian slavers—are legendary. People just don’t string together multi-strain moral putdowns like they used to!

[Michael Kinney · Rating 4 out of 5]

very interesting read about one of the first abolishionist

[Graeme · Rating 4 out of 5]

John Woolman was a preacher in the Religious Society of Friends—a Quaker. I knew nothing of him until this journal popped up after The Autobiography of Benjamin Franklin at the start of The Complete Harvard Classics - ALL 71 Volumes: The Five Foot Shelf & The Shelf of Fiction: The Famous Anthology of the Greatest Works of World Literature, the mammoth reading challenge that I hope to complete before I die—or perhaps not.

I love him dearly, across the vale of time, and consider his humble words to have changed me memorably and for the better. He was born in New Jersey in 1720 and died in York, England, of smallpox, in 1772. As this short but superb video explains, he had a very rare combination of a deeply contemplative and loving sensibility toward God and his fellow human beings and a hard-working, practical commitment to helping people and changing the world, bit by painful bit.

Much of the text consists of very pedestrian accounts of his travels, by foot, horse, and boat, and his arduous spiritual wrestling with the appalling treatment of slaves, natives, and the poor, even by his fellow Quakers, of whom he clearly expected better. He nobly resisted a natural tendency to vilify the slave owners, who often concocted elaborate rationalizations for their cruel behaviour, to instead engage them with love and understanding, working bravely to convince them to forego the owning of slaves, and to treat others more humanely. He perfectly captures the fear and pain he felt in asking them to act in ways that were more virtuous on the one hand but vastly to their economic disadvantage on the other. I felt my own stomach knotting in torturous empathy, wondering if I would have found convenient excuses to avoid these loving confrontations. I suspect so, I am ashamed to admit. I realized that, though I have seen and read accounts of slavery and the treatment of American natives, I had little sense of the moral and practical dilemmas facing the colonists who were fighting for their very existence in an often unforgiving wilderness. Dear John Woolman takes us with him into the heart of the moral challenges facing even the most devout Christians.

There must have been others who lamented the cruel treatment of the poor, but finally Woolman crystallized for me the pain of young boys who were sold and indentured as cabin boys on the ships of the time, and even the vile conditions of their poor passengers in steerage. Despite all efforts to offer him a cabin, or at least a bunk in one, for the trip to England in which he later lost his life, he chose to suffer the conditions of travel in steerage. He was a good man, and humble.

[Matt · Rating 4 out of 5]

That this book was included in the Harvard Classics was a gift. I'd never heard of it, but it is well worth the read. John Woolman was an early American contemporary of Ben Franklin's but whereas Franklin (simplistically) credited industry/hard work with a person's success in the world, Woolman credits God-given balance in life for a person's success:

"As he is the perfection of power, of wisdom, and of goodness, so I believe he hath provided that so much labor shall be necessary for men’s support in this world as would, being rightly divided, be a suitable employment of their time; and that we cannot go into superfluities, or grasp after wealth in a way contrary to his wisdom, without having connection with some degree of oppression, and with that spirit which leads to self-exaltation and strife, and which frequently brings calamities on countries by parties contending about their claims."

His story is special because of his effect on Quaker thought insofar as slave-holding was concerned. To him, slavery was a natural extension of grasping after wealth and thus not worthy of a Christian.

"I further reminded them how the prophets repeatedly declare “that the son shall not suffer for the iniquity of the father, but every one be answerable for his own sins.” I was troubled to perceive the darkness of their imaginations, and in some pressure of spirit said, “The love of ease and gain are the motives in general of keeping slaves, and men are wont to take hold of weak arguments to support a cause which is unreasonable. I have no interest on either side, save only the interest which I desire to have in the truth. I believe liberty is their right, and as I see they are not only deprived of it, but treated in other respects with inhumanity in many places, I believe He who is a refuge for the oppressed will, in his own time, plead their cause, and happy will it be for such as walk in uprightness before him.”"

Quite a contrast from Franklin.

[Justin Bailey · Rating 3 out of 5]

The Journal of John Woolman - This book is a classic in every sense of the word. It’s long, uses very old language, has a very simple prose, and testifies of the God of nature and love throughout. It is very boring, except for maybe his account of his missionary work to the Indians or on his travels across the sea to England, but it is enriched with Quaker spirituality and power, and served to be as a wonderful example of a Christ-like life before the United States existed. Pretty good read. 3.2/5.

[Nola Tillman · Rating 4 out of 5]

John Woolman lived in colonial America before it was America. At a time when the colonies were young, an encounter led him to ponder the nature and moral appropriateness of slavery. He subsequently traveled to numerous Quaker meetings to preach the immorality of professed Christians holding other men as property. In pondering the relationship of money and slavery, he quickly concludes that a love of riches and unnecessary comforts not only encourages slavery but also other unrighteous behavior.

Woolman is not eloquent with a phrase, but the words he pens are from the heart. At times, his journal became somewhat monotonous, given his occasional brief descriptions of his trips. Still, it was interesting to read and point his perspective, not only on slavery but also on the very cost of prosperity.

[Carsten Thomsen · Rating 4 out of 5]

Woolman began to write this journal in 1756 and it continued to within a few days of his death in 1772.

I liked this book for several reasons. We get a glimpse into the Christian fellowship of the Quakers - we follow a man who fervently yet in a quiet and polite manner are speaking against the slave-trade and those who are keeping slaves. And raising his voice against numerous injustices he encounters on his many journeys.

And finally we read about Woolman's inner spiritual journey - his constant desire to live close to God, listening to His voice.

[Michael Cook · Rating 5 out of 5]

Colonial abolitionist and authentic Christian

John Woolman was a Quaker from Mount Holly, New Jersey who lived from 1720 to 1772. In those fifty-one years, he was a successful merchant, writer, public speaker, and religious leader who traveled extensively throughout the British Colonies: New Jersey, Pennsylvania, Delaware, Massachusetts, Virginia, North Carolina, and South Carolina. He was a contemplative and humble man who continuously examined his conscience as a follower of Jesus Christ. Although a devout Quaker, Woolman was surprisingly tolerant of “other sects and opinions” while maintaining adherence to the Quaker tenants. Although largely unknown today, he was influential in Colonial America on the eve of the American Revolution attending weekly, monthly, quarterly, and annual meetings of Friends in many communities.

Woolman was sympathetic to the circumstances of Native Americans, African slaves, and the poor. He professed having “felt love in my heart towards the natives of this land… whose ancestors were formerly the owners and possessors” and admonished the evil practice where “white people often sell rum to Indians” to “derive them of reason” taking advantage of them trading skins and furs. Furthermore he lamented the systematic displacement by the English who “The natives, in some places, for trifling considerations, sold their [land] inheritance so favorably situated and in other places have been driven back by superior [military] force”. However, he did maintain that the Native lands were purchased and not stolen. A humble man, when talking to the natives he admitted “in my own eyes, I appeared inferior to many among the Indians”. During Pontiac’s War (1763-66), he “meditated on the manifold difficulties of these Indians who by the permission of the Six Nations, dwell in these parts” in lands adjacent to his own. The plight of the “natives as well as the negroes” weighed heavily on his mind and “love filled his heart towards all mankind” which vexed his Christian soul.

He was a vocal anti-slavery advocate who often questioned fellow slave-owner Friends in private and Quaker Congregations in public. For instance, in 1746 he wrote in his journal “I saw in those southern provinces so many vices and corruptions; increased by this [slave] trade and this [slave-owning] way of life, that it appeared to me as a dark gloominess hanging over the land…”. Woolman earned money writing legal documents for fellow Friends as he said “writing is a profitable employ”, however, he objected to writing wills that listed slaves as inherited property. He directly “told the man the [he] believed the practice of continuing slavery to this people was not right”, refused to accept money for services rendered, and “desired to be excused from going to write the will”.

His steadfast moral compass and outspoken objection to slavery in a non confrontational but firm manner resulted in changing people’s minds by appealing to their hearts. Wollman wisely noted that “deep-rooted costumes, though wrong, are not easily altered; but it is the duty of all to be firm in that which they certainly know is right for them”. For example, in 1757 he was staying with Friends in the southern provinces when he learned that his fellow Quaker’s entertainment was provided by enslaved people. Woolman wrote a note that evening addressed to his host explaining why he left, packed his belongings and returned home only stopping to pay the slaves directly for their day’s labor. Later he instituted a practice of paying his Friends host in private for entertainment rendered during his stay regardless of their apparent wealth.

While in England the last four months of his life, Woolman witnessed the high costs of food and lodging compared to the low wages of “laboring men in several counties towards London at tenpence per day… but in harvest and hay time wages are about a shilling per day”. This wage is approximately $9.44 and $11.33 respectively in today’s currency. Of the local population he noted that “Great numbers of poor people live chiefly on bread and water” with many illiterate children in England. Due to his objections to the maltreatment of stage-coach horses and post-boys, he did not send or receive letters in the mail. Likewise, he journeyed on foot because he did not want to harm the animal and heard stories of them being overworked.

John Woolman’s character was principled without being disagreeable. His agreeable and conscientious nature resulted in several Friends freeing their slaves and many more questioning toleration of an evil practice that is inconsistent with Quaker principles. He wrote that “liberty was the natural right of all men equally” and “liberty is their right” as fellow humans and God’s children. Similarly, his “plain way of living” credo drove his personal behavior to only “buy and sell things really useful” as a principled tradesman. His opposition to animal mistreatment informed him adopting a vegetarian diet as well as preferring walking instead of using horses for transport. As he aptly opined, “Conduct is more convincing than language”.

This is the second book in The Harvard Classics Volume 1 perfectly placed between the Autobiography of Benjamin Franklin (his contemporary) and William Penn’s Some Fruits of Solitude (a fellow Quaker).These books provide an intimate insight into the minds of Colonial Americans. John Woolman’s valiant efforts to live a virtuous life in an imperfect world is relevant to our own struggles in the modern world.

[Juli Anna · Rating 2 out of 5]

My word, that took a while. This was my bedtime reading, which didn't help my pace, but it was also just incredible boring and repetitive. I was expecting much more inspiring spirituality here, but I found it rather dull. Mostly, Woolman just relates the mundanities of his travels. There is quite a bit of interesting writing against slavery, and a few bright tidbits of wisdom, but it was far less inspiring than I had hoped. Perhaps a biography of Woolman would be better suited to my taste.

[Ben · Rating 2 out of 5]

The version I read contained both the Journal, and selected works of John Woolman. I enjoyed the works and barely finished the journal.

John Woolman was by all accounts, an incredible man, an abolitionist nearly 100 years before abolition was a common sentiment among Quakers, let alone the general American public. Unfortunately, his journal is nearly unreadable. If you're interested in his life and actions, I strongly recommend reading a biography, or even just his Wikipedia entry, rather than slogging through this. Every entry is roughly the same:
"I have felt as of late a movement of the Spirit in my mind towards a Visit to Friends at (insert town name). After receiving a certificate at our quarterly Meeting I commenced to travel there with my most beloved Friend (insert name). On the journey my Mind was Exercised in contemplation of Slavery/Poor People/Sailors, but by the Grace of our Lord my mind was stilled. We attended the Monthly/Quarterly/Yearly meeting, at which our minds were/were not opened to the Divine Love. I returned home, having journeyed 22 days."

I am not exaggerating this is 90% of the book. It was never meant to be good reading, it was a man's journal.

Woolman's selected writings, however, are legitimately interesting and persuasive documents, though still written in his extremely wordy style. Again, if you want to know about him, just read those by themselves.

One last point, and I want to make it clear that I am not trying to diagnose historical authors with psychiatric conditions. John Woolman has a distinct and pervasive obsession with moral scrupulosity. I think this served him well in many ways, but he also falls into a trap we have identified clearly in the intervening centuries, namely that "there is no ethical consumption under capitalism". Even in this early America, with many fewer of the trappings of modern capitalism, John Woolman still feels it is necessary to put himself and his family through many hardships in order to avoid consuming anything made by the suffering of others. This obviously is mostly focused on slave labor, but even includes dyed fabrics since the dyes at the time were often toxic to the workers. In the US we consider "ethical consumption" to be buying coffee and clothing made in places where workers are paid a living wage, but we are so far removed, are the working conditions safe? What about all of the products we buy that we can't trace? Is your toaster made in a factory where employees get maternity leave? While it's not feasible for most of us to live like John Woolman, I think it's probably a good idea to take some inspiration from his fervor and be a little more critical about our consumption, both in the volume and quality of our intake.

I hated the journal, but the essays certainly made me think.

[Josef · Rating 4 out of 5]

Before beginning, I must say that you shouldn't read this book expecting prose that is focused on engaging the reader - this was a personal journal kept by Woolman and should be read in that context. Sure, you will have to slog through some wordy passages that seem to explain not much of anything, but he wrote only what he felt necessary to himself, in his own journal. Although not as exciting a read as others, you can learn a lot about day-to-day life during those times, and about some of the arguments for and against slavery from a primary source.

John Woolman led a life in contrast to that of anyone I know personally, and I believe Christians could learn greatly from the austerity and passion with which he lived out his faith. It is such a valuable insight into a truly unique way of Christian living that has been all but forgotten by now. As far as I can tell took nothing for granted and examined himself so that he could conform every aspect of his life to his faith. One example of this is that he encouraged friends and family not to send him letters when abroad, due to the harsh conditions of the mailboys engaged in transsporting them. You will discover so many more minute details of his life like this in which he rejected the apathy with which we treat the consequences of our smallest, daily actions, if you choose to read the book. It was this attitude which lead him to fight against slavery, especially among his fellows in the Quaker faith; indeed, the Quakers were ahead of the curve in aboloshing slavery, after having been transformed by a man who felt led to speak out against it. Some quotes from the journal are below:

"In the bloom of youth, no ornament is so lovely as that of virtue, nor any enjoyments equal to those which we partake of in fully resigning ourselves to the divine will."

"The love of ease and gain are the motives in general of keeping slaves, and men are wont to take hold of weak arguments to support a cause which is unreasonable."

"So great is the hurry in the spirit of this world, that in aiming to do business quickly and to gain wealth, the creation at this day doth loudly groan."

Perhaps he was one of those few men who embrace a life such as quoted by Father Zossima in "The Brothers Karamazov": "Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God's creation, the whole and every grain of sand in it. Love every leaf, every ray of God's light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you perceive it, you will begin to comprehend it better every day. And you will come at last to love the whole world with an all-embracing love."

[Eline · Rating 3 out of 5]

In this case I had fresh confirmation that acting contrary to present outward interest,
from a motive of Divine love and in regard to truth and righteousness, and thereby incurring the resentments of people, opens the way to a treasure better than silver, and to a friendship exceeding the friendship of men.

By all appearances John Woolman was a humble, compassionate, idealistic American quaker who felt the suffering of the world keenly and who gave up his own comfort and safety to travel widely and speak up against oppression. In a time when very little people cared, Woolman was struck by the inhumane treatment of African slaves and was constantly on the move to convince his fellow Friends to abolish this evil practice and give African Americans their freedom. War was still violently erupting between native Americans and the English and yet he took great pains to visit the Indians and bond with them. Compare this to Benjamin Franklin who called native Americans savages who God felt pleased to wipe out in favour of the “cultivated” man and who considered speaking bad about someone as “blackening” them and you realise that Woolman was way ahead of his time.

The journal itself has nuggets of wisdom, but it can however be somewhat tedious. I'm not sure Woolman meant his journal to be published, and we are treated to a detailed account of to which meeting he traveled with whom, while the content of his meetings remain mostly vague. This can become very repetitive. I still gave this book 3 stars because I was really impressed by John Woolman's selfless way of living and how his mind was constantly occupied with the suffering of others. I also think that his analysis of the origin of oppression made me see things in a new light and is still very much relevant today.

[Valerie · Rating 3 out of 5]

I was out of literary fiction on hand that I wanted to read as part of my out-of-genre resolution, so I decided to go back to the Harvard 5-foot shelf. This was the next book, and it was an interesting look back in time if not something I would typically read for fun. It's the journal of an 18th century Quaker abolitionist at a time when even most Quakers were like, "Eh... slavery is probably bad, but us white people are just benefitting a lot, so..." The pro-slavery arguments Woolman deals with are fascinating and often frighteningly close to anti-BLM arguments today. The whole, "Well, their lives were so horrible in Africa, we're actually doing them a favor," is particularly disturbing. I enjoy Woolman's biblical shutdowns about racial inferiority (you can't believe in the race of Cain and also believe in the Great Flood), and his painful explanation that slaves might be "lazy" due to being horrifically treated and forced to labor in something that benefits them not at all. Seems obvious and yet modern day systemic racism prevails.

Now, I'm not a Christian, so Woolman's attitude towards the morality of dyed clothing is a little much for me, but he does also manage to explore how damaging capitalism can be, how we should really think about where products come from rather than just gratifying our every wish in the most convenient way possible. He also talks about the immorality of paying taxes knowing that those taxes are funding wars against indigenous peoples. These sorts of philosophies are definitely still worth reading about today, and are are probably why this book has a place in a library of modern knowledge. If you are looking for some firsthand moral philosophy and some excellent shut downs of 18th century racists, give it a go.

[Cullen Ring · Rating 5 out of 5]

Good read. It's a primary account of a pre-revolutionary America, written by a Quaker. Personally, I admired some developments of argument therein. Woolman became quite a good devil's advocate, and he is worth a study in that regard.

I will continue to go back and review some nice constructions of his.

One I like:

"As moderate care and exercise , under the direc- tion of true wisdom , are useful both to mind and body , so by these means in general the real wants of life are easily supplied , our gracious Father having so proportioned one to the other that keep- ing in the medium we may pass on quietly . Where slaves are purchased to do our labor numerous dif- ficulties attend it . To rational creatures bondage is uneasy , and frequently occasions sourness and discontent in them ; which affects the family and such as claim the mastery over them . Thus people and their children are many times encompassed with vexations , which arise from their applying to wrong methods to get a living ."

He takes care to leave no ammunition for opponents. He appeals to faith, hard to attack. He appeals to wisdom, hard to attack. And he even uplifts his opponents, suggesting them to be rational creatures, and he underplays the state of slave-ship: souring and discontenting (hard to attack).

Finally, and masterfully, he never says slavery is wrong. Remember, we must win our opponents - not drive them away. Instead, he finishes by saying being a slave owner is hard work, and brings vexations, and anybody who goes about work the wrong kinda way will (like gambling, perhaps) will bring inner trouble to themselves.