The Journal of John Woolman has been included in Volume I of the Harvard Classics since 1909 and is considered a prominent American spiritual work. John Woolman was an American merchant, journalist, Quaker preacher, and early abolitionist during the colonial era. He advocated against slavery and the slave trade, cruelty to animals, economic injustices and oppression, and conscription. Throughout his life, he kept a journal where he noted his political and religious views and ideas. As it was published posthumously, the diary became famous for the power and clarity of its prose.

The Journal and Essays of John Woolman by Amelia Mott Gummere, first published in 1922, is a rare manuscript, the original residing in one of the great libraries of the world. This book is a reproduction of that original, which has been scanned and cleaned by state-of-the-art publishing tools for better readability and enhanced appreciation. Restoration Editors' mission is to bring long out of print manuscripts back to life. Some smudges, annotations or unclear text may still exist, due to permanent damage to the original work. We believe the literary significance of the text justifies offering this reproduction, allowing a new generation to appreciate it.

Professor Kennedy's book chronicles the metamorphosis of the British Society of Friends from a tiny, self-isolated body of peculiar people into a theologically liberal, spiritually vital association of activists. Defined by a strong social commitment and enduring pacifist ethic British Quakersassumed an importance in society out of all proportion to their minuscule numbers. This transformation was, first and foremost, the product of a spiritual and intellectual struggle among Quaker factions-evangelical, conservative, and liberal-seeking to delineate the future path of their religiousSociety. Inspired by the leadership of a remarkable band of intellectually acute, theologically progressive, and spiritually committed men and women, London Yearly Meeting was both reformed and revitalised during the so-called Quaker Renaissance. Simultaneously embracing advanced modern ideas andreiterating their attachment to traditional Quaker principles, especially the egalitarian concept of the Inner Light of Christ and a revived peace testimony, liberal Quakers prepared the ground for their Society's dramatic confrontation with the Warrior State after 1914. Official Quaker resistance to the Great War not only fixed the image of the Society of Friends as Britain's most authentic and significant peace church, it also brought a group of talented and determined Quaker women into the front lines of the Society's struggle against war and conscription, aposition from which twentieth-century female Friends have never retreated. Quakerism emerged from the war as the religious body least tainted by spiritual compromise. Thus, when British Quakers hosted the first World Conference of All Friends in 1920, they could take satisfaction in their struggle to keep alive the voce of pacifist conscience and express renewed hope intheir enduring mission to create the Kingdom of God on earth.

The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static, purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.

The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static, purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.