SAS Open Journals

Foulds, Elfrida Vipont

"Friends and Relief" [review]

Mullett, Michael

A Note on the Origins of the George Fox
School, Lancaster
THE George Fox School at Lancaster, formerly Friends' School, is known to have been founded in the 16905. "Circa 1690" is the estimate on the signpost outside 
the school and this is a perfectly reasonable approximation. 
The first mention I have been able to pick up of the 
school project is in September 1692 when there was "A 
query of friends concerning providing schoolmasters and 
schooldames or mistresses for Lancaster meeting. It is 
desired that they will put the same into practise and give 
us an account at the next Monthly Meeting." 1 In these 
early days the chief problem was that of getting hold of 
a suitable teacher. In October, November and December 
1692 "the query about a schoolmaster continues" and in 
January 1693 "the query about a schoolmaster continued, 
though a report we have by R. Lawson from one in Yorkshire 
who has promised to write to him shortly about his coming".3 
The query was continued, however, into the early Spring 
of 1693 when the matter was in the hands of two weighty 
Friends and the meeting was satisfied, by a letter from them, 
"that they are in the exercise of it".i
Finance may have been a problem in attracting a good 
teacher. The demands on the stock of the meetings were 
very heavy and the permanent resources—chiefly through 
legacies—growing only slowly. In October 1695, a substantial 
Friend helped solve the problem. William Gunson gave 
Lancaster Particular Meeting £20 "and declared for what 
use as follows. The same to be put forth to interest and the 
profit or interest of the same to be applied yearly towards 
the wages of a Friend who may teach Friends' children in 
learning, in and about Lancaster, but if no schoolmaster be
1 Friends' Meeting House, Lancaster, Lancaster Monthly Meeting 
minute book, 1675-1731, p. 124. 
» Ibid., pp. 125, 127. 
3 Ibid., p. 130.
256
GEORGE FOX SCHOOL, LANCASTER 257
procured, then the interest to be applied to the most needful 
use that may be seen among Friends." 1
Nonetheless fees would have to be paid to cover the school's 
expenses and if Friends "not in affluence" were without the 
means to pay, the Monthly Meeting would take on res­ 
ponsibility for schooling. On the analogy of the system 
whereby the Meeting underwrote the expenses of the 
apprenticeships of poor Friends' children, in 1695 a local 
Friend received £3 "in order to bring up his son a scholar 
according to an order of this Monthly Meeting".2 The 
apprenticeship analogy continues in a minute of 1703 which 
shows the Monthly Meeting taking measures to secure a 
succession of Quaker schoolmasters for the future: "Lan­ 
caster meeting giving account of their charge in maintenance 
and care and learning of Robert Bankes, and that to perfect 
himself so far in learning as to fit him for a schoolmaster it 
will be a further charge which they desire the Monthly 
Meeting to assist in. So this meeting is free to pay the 
charge of his learning with Gilbert Tompson for half a year. "3
The school, of course, was not intended to provide purely 
secular education but was designed also to inculcate in the 
young Friends' principles. Thus its running came under the 
close scrutiny of the Particular Meeting. In 1698 Joshua 
Lawson and Thomas Wilson were "appointed to take care 
that the schoolmaster be diligent in educating his scholars 
and keep them out of anything that would corrupt them".4
Clearly in Friends' thinking about the school the school­ 
master, rather than the building or the syllabus, took first 
place. They were accustomed to think in terms of the 
relationship between the master and his apprentices. It is 
my opinion that finding a teacher was a pre-requisite to 
founding a school and that the George Fox School was not 
founded until 1692 or, more probably, 1695.
MICHAEL MULLETT
1 Friends' Meeting House, Lancaster, Record of Trust Property to 
Lancaster Meeting for the Poor and Education, p. 76. 
a Lancaster M.M. minute book, p. 150; i. iv. 1695.
3 Ibid., p. 219; i. xii. 1702/3. Gilbert Thompson (c. 1658-1719) of 
Penketh is first mentioned 2, vii. 1695 (P- I 55)«
4 Friends' Meeting House, Lancaster, Lancaster Particular Meeting 
minute book, 1698-1740, p. 97; 6. ix. i698».
SA


English

A Note on the Origins of the George Fox School, Lancaster

Editors, The

Notes and Queries

Carroll, Keeneth L

Quaker Attitudes towards Signs and Wonders

Horle, Craig

Judicial Encounters with Quakers, 1660-1688

Recent Publications
The Records and Recollections of James Jenkins. Edited by J. William 
Frost. Texts and studies in religion. Volume 18. The Edwin 
Mellen Press, New York and Toronto, 1984 Iv, 634 pages.
James Jenkins (1753-1831) son of Zephaniah Fry and Ann Jenkins, was born 
in Bristol shortly before his parents were disowned by the Meeting; he was 
boarded out as a child in Kingswood, and sent to the family of John Fry at 
Whitechapel in 1763. From 1764 to 1767 Jenkins was at "a cheap poor 
boarding-school at Highflatts", Yorkshire, under Joseph Shaw. Returning co 
London, rather then being apprenticed to a clothier in Yorkshire, Jenkins was 
soon sent as apprentice to Hannah Jessup, grocer, in Woodbndge, Suffolk. In 
1771, still an apprentice, Jenkins went to Ireland in the service of Robert Dudley 
of Clonmel who married Hannah Jessup.
When out of his apprenticeship, Jenkins went as clerk in the Strangman firm 
at Waterford, and then towards the end of the 1770s he set up in business, 
trading first to England, then in England importing Irish produce. Various 
occupations were tried later and in 1790 he was established as a grocer at 
Newbury, Berkshire, where he immediately found himself important as a 
Friend - "in a society point of view... the first man in the place'* - and host to 
Friends travelling in the work of the ministry. However, in a couple of years he 
was back in London, but the tide turned for him financially in 1795 when he 
joined the stockbroking firm of which John Fry (then in his 70th year) was head. 
Jenkins soon found himself in a line of business where the profits were "more 
than adequate to all needful expenditure 1 '. A quarter of a century later he 
retired to Folkestone, where he died in 1831.
Jenkins must have kept diaries and journals throughout his long career, as 
well as travel itineraries which provided him with the oasic information for this 
extensive account, supplemented from his wide reading in English literature 
and Quaker memorials.
In form the book is reminiscent of John Whiting's Persecution Exposed 
(reprinted in 1792 in a second edition, so doubtless Jenkins was familiar with it) 
with chronological framework - narrative account of personal recollections, 
punctuated with obituaries for Friends under the appropriate years. Whiting's 
book rested for two decades between manuscript and print. James Jenkins had 
had to wait much longer. The reasons are not far to seek: the size of the book; 
the fact that it deals equally with eminent Friends and the not so eminent 
without distinction; and that the account might not be one to improve the image 
of Quakerism in a period when Piety Promoted was still the style of reading 
provided for Friends.
James Jenkins in his notices of prominent Friends deceased does not pull his 
punches. In his sharp thumb-nail sketches he almost always includes a note of 
the physical appearance of the Friends concerned. We learn much concerning 
eighteenth-century Friends which would otherwise remain lost to us.
58
RECENT PUBLICATIONS 59
"At this time a hierarchial influence govern'd the Society; our 
Ministers, and Elders, were looked up to, as great folks indeed!" 
"An Autocracy of Elders ruled with an almost exclusive sway."
This is not quite the "secret history" which Jenkins might have been able to 
write had financial success come to him earlier in life ana allowed him then to 
devote leisure to the service of the Society in London. As things were, financial 
stability came too late, and we are left with an informed, perceptive and critical 
view taken at one remove from the seats of power of Friends in London.
At the beginning, we see the meeting at Devonshire House in the 1760s 
through the eyes of a ten-year-old: "in those days, every man wore a three- 
corner'd hat, and the distance between the brim and the crown constituted the 
criterion of plainness, or otherwise". The Irish period is interesting. The most 
valuable material is of Jenkins' mature London career. Jenkins had sympathy 
with figures like Dr Leeds, Thomas Letchworth and Hannah Barnard outside 
the main stream of Quakerism. The Barnard controversy is well covered.
James Jenkins shows that Friends even at the very end of the eighteenth 
century were still much involved in a tight discipline, to preserve the good name 
which the society was proud to have earned. Concerns over the state of English 
society, concerns for native races, and about slavery, are not so evident.
This edition cannot be viewed as definitive - indeed, the nature and extent of 
the material at hand makes it difficult to envisage such an edition as ever being 
possible. The editor has made great strides and opened the way for further 
research in his wake. Misprints and other matters need attention. Someone 
should tell America that the Leeds and Liverpool Canal is not a Railroad. There 
is ample material now made available for a new chapter on the mannerisms of 
ministers in some new volume of Quaker Anecdotes. The book will provide, for 
years to come, a hunting ground for readers to track down and identify 
references to individual Friends, and the sources of the literary allusions whicn 
abound.
RUSSELL S. MORTIMER
The Diary of Charles Fothergill, 1805: An itinerary to York, 
Flamborough and the north-western dales of Yorkshire. Edited by Paul 
Romney. (Yorkshire Archaeological Society. Record Series. 
Volume 142, for the year 1982.) Printed for the Society, 1984, ix, 
281 p. illus. £20 [Yorkshire Archaeological Society, Claremont, 
Clarendon Road, Leeds LS2 9NZ]
The Dairy of Charles Fothergill, 1805 is printed from records preserved in the 
Thomas Fisher Rare Book Library, University of Toronto. It is carefully edited 
by Paul Romney of Baltimore, Maryland, the author of a Ph.D. thesis (1981) 
which he entitled: 'A Man Out of Place: the Life of Charles Fothergill, 
Naturalist, Business Man, Journalist, Politician, 1782-1840'. The full title is 
needed to give the spread of interest of the man.
Charles Fothergill was great nephew of Dr John Fothergill, medical man and 
philanthropist, but as a family the Fothergills do not seem to have been vastly
60 RECENT PUBLICATIONS
rich, so Charles had not the backing which would have given him scope to 
pursue his cultural interests.
The Diary opens with his return to York in May 1805 intent on collectinj 
material and subscriptions for his projected, but never completed, * Natural an< 
Civil History' of Yorkshire. An Appendix gives a partial list of some twenty 
subscribers - a drop in the ocean of the hundreds which would be required to 
see the work completed, even in the days of the classic county histories. The 
itineraries from York to Flamborough and through the northerly Yorkshire 
Dales are full of the observations or a keen young man on natural history, 
topography, mining, ghost stories, and all the matter which would have formed 
a basis for nis finishedwork. He made drawings too, but we have little evidence 
of his ability in this field, although the descriptions of wild life are particularly 
detailed.
A word about Charles Fothergill as he appears in York Friends' records. He is 
dubbed on the dust-jacket as a 'young Quaker', although the editor in his 
informative introduction is not so incautious.
Charles's birth was recorded in York Monthly Meeting: born 23 v 1782, to 
John and Mary Ann Fothergill, of Trinity parish, York. Monthly Meetinj 
records are silent until the autumn of 1803, five months after he had returne< 
from Surrey, rented a farm at Huntingdon, bought bloodstock, "and settled to a 
modestly dissolute existence", as the editor tells us. In October 1803 his name 
was brought forward by an overseer of York Meeting:
"the Case of Charles Fothergill who had been very negligent in the 
Attendance of Meetings for a considerable time, & of late attended
the Horse-Races near this City, on which Accounts he had been 
laboured with, but without his appearing sensible of the inconsistency 
of his Conduct."
Thomas Priestman and Henry Tuke visited Charles and reported back, "not 
with much hope of Amendment". The case was referred from month to month 
until, three months later, Monthly Meeting judged "that it is necessary to 
disown him as a Member of our religious Society.' William Tuke and William 
Bleckly were appointed to prepare a Testimony of Denial against him. They 
did, and on 7 March 1804 the Clerk was desired to convey a copy to him. 
It read:
"Charles Fothergill, by Birth & Education a Member of our Society 
& this Meeting, having been long very remiss in the Attendance of 
our religious Meeting, & in Conduct & Conversation manifested a 
;eneral Deviation from our Christian Profession; this Meeting, after 
hie Labour bestowed, judges it necessary, & doth hereby disown him 
as a Member of our Society. Yet we sincerely desire, that by faithful 
Attention to the Principle of Truth in his own Mind, he may be 
redeemed from vain Speculations, & be brought to a true Sense of his 
Deviations, and to a Life & Conversation consistent with our holy 
Profession."
One wonders whether he kept the copy with his papers (now in Toronto) - 
probably not. Nor would he keep a copy of Brighouse Monthly Meeting's
RECENT PUBLICATIONS 61
minute of 19 June 1812 disowning Charlotte Fothergill (late Nevins) his wife 
for her marriage to him "by a priest, to one not of our society". After his 
disownment, the Diary shows that Charles continued to attend meetings for 
worship on occasion at York, Reeth, Countersett, Bainbridge and Hawes.
Black sheep perhaps he was according to the established view, but this diary 
proves him to be a talented writer with the Fothergill ability for acute 
observation of the scene around him.
It is a pity that the illustrations are so few, that the endpaper map is on green 
paper, and 'The Little Rail of Wensley" appears only on the dust-jacket.
RUSSELL S. MORTIMER
Hallelujah! Recording chapels and meeting houses. Council for British 
Archaeology, 1985. 60pp. £2.95. illustrations and plans; biblio- 
graphy.
This booklet is one of a series published by the Council for British 
Archaeology dealing with the recording of churches, meeting houses and 
buildings as part of our heritage. It is of special interest to Friends because David 
Butler has contributed a chapter giving practical advice on survey sheets, 
drawings and finished plans from his own rich experience. The cover shows a 
collage depicting a Quaker wedding in Hertford Meeting House; the interior of 
this fascinating early house is photographed on page 13.
The booklet is produced by offset, ana the illustrations are of varying quality, 
but they are a revelation of architectural riches which until recently were mostly 
despised. John Piper, in his paintings of Nonconformist chapels, was one of the 
pioneers in revealing their attraction, and David Butler has contributed 
substantially; it is interesting that the Welsh in their great tradition, are now
taking steps to preserve some of their best chapel buildings, under threat of 
becoming furnishing stores and bingo halls. Just take a look at the splendour of 
the King Edward Street chapel in Macclesfield (Fig. 15) or the Norwich 
Octagon ( 1754-6) or the medieval house in Tewkesbury which in the 
seventeenth century became a Baptist chapel (Fig. 2). Many East Anglian 
villages in the strong nonconformist tradition can still show two or three 
examples. In this booklet, not only the buildings but their liturgical uses are 
discussed and illustrated.
Quakers, of course, have a testimony against steeple-houses; the church is the 
people. But that's only half a gospel, though a necessary half. In their buildings, 
people show their love and skill; they are precious places where prayer has been 
valid. Look and see.
ORMEROD GREENWOOD
Wiltshire Dissenters' Meeting House Certificates and Registrations 
1689-1852. Ed. J.H. Chandler, Wiltshire Record Society, 
Devizes, 1985.
The 1689 Toleration Act required all meeting places for religious worship to 
be certified to the local ecclesiastical (i.e. Anglican) or secular authorities and
62 RECENT PUBLICATIONS
registered though there were no penalties for failure to comply until a new act in 
1812. Up to 1812 registration enabled congregations to escape penalties under 
earlier legislation directed against nonconformists. A new Protestant Dissenters 
Act in 1852 made the Registrar General the registering authority. This 
background is clearly and fully described in the introduction to this collection of 
Wiltshire certificates. Dr Chandler's work is based on the surviving certificates 
sent to the authority concerned, on the authority's registration of these and in a 
few cases the licence received by a congregation from the authority. This 
information is supplemented by tne returns made under the 1852 act to the 
Registrar General, summarising all registrations since 1689.
The volume records 1780 certificates representing 1839 places of worship. 
Fifty-three certificates were from Friends. Both the total number and that for 
Friends can be deceptive, partly because not all the original documentation has 
survived and partly because the requirement to register will sometimes have 
been ignored (it was by the Moravians on principle). Nor of course does the 
number of certificates produced give any indication of the size of congregations 
and it would be dangerous to assume too much about the strength otWiltshire 
nonconformity from the collection. A number of the certificates for Friends 
cover more than one place of worship, the most remarkable in 1690 no less than 
22 places. Only a minority of these would be meeting houses in the modern 
sense and many were the homes of individual Friends so that several could be 
registered in the same area simultaneously or in quick succession. The pattern is 
interesting, only four of the 53 certificates came between 1750 and 1800 none 
after 1800. The trend for Presbyterians was similar while naturally there was a 
considerable Methodist development from the late eighteenth century. This 
will be a useful compilation and its introduction can be recommended for its 
general observations on the subject and notes on sources to anyone interested in 
studying other areas.
DAVID J. HALL
Church Planting, a study of Westmorland Non-conformity. Alan P.P. 
Sell, 1986. H.E. Walters, Worthing, £7.50
George Fox's words of 1682 to Friends 'going over to... make outward 
plantations in America, keep your own plantations in your hearts, with the spirit 
and power of God, that your own vines and lilies be not hurt', are recalled by 
Dr. Sell's book, for his theme is of vines and lilies planted in a wilderness, some 
flourishing and some hurt. He sets out to show how in one part of England the 
several dissenting churches were established, how they grew and divided, and 
how they influenced one another for good or ill. The chosen area is the old 
County of Westmorland, a place of particular interest to Friends for the early 
start they made there and for their rather uneven history since.
A good deal of attention is given to the Seekers and the early years of 
Quakerism, including pamphleteering for and against the new movement. 
Subsequent chapters have less to say, being more concerned with the 
development of other and later churches. Thus we miss the light which might 
have been thrown on Friends' failure to plant new meetings despite the outreach 
of travelling ministers and the circulating yearly meeting tor the northern 
counties. The nineteenth century Beaconite controversy is discussed particularly in
RECENT PUBLICATIONS 63
its connection with the growth of the Brethern church in Kendal. In his final 
chapter Dr. Sell develops numerical comparisons where membership of most of 
the churches, and its proportion to the population as a whole, is considered for 
the years 1900 and 1970. One looks forward to future work allowing him to 
take these comparisons further back in time, for the present century is on the 
whole one of declining membership and the real interest of the book is in 
growth.
The text is reinforced with over 30 pages of notes and sources yet one must 
express reservations on its accuracy: the dates given for Friends meeting houses 
are seldom attributed to any source and are significantly at variance with 
original records and with printed work based on them. One must hope that this 
is exceptional and that other churches have been better served, for the book is a 
valuable study of relationships between denominations, in a field more noted 
for separate and unrelated work.
DAVID M. BUTLER
***
Attention is drawn to the following:
The Quakers ofFritchley, Walter Lowndes, reprint with additions, from Friends 
Book Centre, £6.00. Some corrections and additions enlarge on the moves from 
London YM towards reunification with Fritchley General Meeting.
Francis Frith's Travels; A Photographic Journey through Victorian Britain, text by 
Derek Wilson, J.M. Dent, London & Melbourne, 1985.
"The Papist Charges against the Inter-regnum Quakers" by Stephen A. Kent in
Journal of Religious History, vol.12, no.2, December 1982.
"The Authorities and Early Restoration Quakerism by Barry Reay in Journal of 
Ecclesiastical History, vol.34, no.l, January 1983.


Recent Publications

Nuttall, Geoffrey F

A LETTER BY JAMES NAYLER 
APPROPRIATED TO GEORGE FOX
I n a number of manuscripts1 in the Library at Friends House, London, are copies, all in seventeenth-century hands, of an undated letter beginning 'All Friends everywhere, who with the light that never 
changeth are convinced and turned from darkness*. In each copy the 
signature to the letter is given as that of James Nayler. But in the volume 
of George Fox's Epistles published in 1698, undated but with the year 
1653 at the head of the page and with the address in the margin as 'To 
Friends in Cumberland, Bishoprick, and Northumberland', the letter is 
printed as by Fox, with his initials given by way of signature (Ep. 47, pp. 
45-46). The identity of the two documents is noted on the relevant card 
for the Library's holding of Nayler MSS., but appears not to have been 
made the subject of any critical observation.
The manuscript versions do not significantly vary from one another 
and in what follows will be regarded as if a single entity; but collation 
between them and the version as printed reveals a number of variations. 
In terms of the letter as a whole these are statistically few; but in general 
they confirm the assumption that the manuscript version is the earlier, 
and that alterations were made when the letter was printed. In a few 
cases the wording in the manuscript may also be thought to be 
characteristic of Nayler rather than Fox, and the printed form to be 
more in line with the religious views of Fox (or his editor).
Where in the manuscript Friends are exhorted to dwell in the light 
'that you may come to learn Christ', and the Spirit 'works to freedom', 
in print this reads 'that ye may learn of Christ', and the word 'to' is 
omitted; and as Hugh Barbour remarks2 , 'Fox stresed degrees or growth 
in Light less than did Nayler'. Where in the manuscript Friends are 
exhorted not to 'walk by imitation of others' in print the word 'only' is 
inserted, suggesting a change from the call by the Publishers of Truth to 
be spiritually independent of themselves to an acceptance that a measure 
of admiring dependence on the leaders was in right ordering. Where in 
the manuscript Friends are urged to 'mind their standing', the words 
'upon Christ their rock' are added, very much in Fox's manner. In the 
manuscript the phrase 'the manifestation of him who is approved' is 
followed by the words '& this Man Cannot be revealed, but in the 
falling away'; these words are omitted, presumably because earlier
A LETTER BY JAMES NAYLER 179
millenarian convictions were now abandoned. In the phrase *that which 
will not come to the everlasting foundation is made to be tossed to and 
fro' the change in the printed version from 'made' to 'apt' may similarly 
be seen as the dropping of a Calvinist locution (which Nayler may have 
taken over from the Independent church of which he had been a 
member) as no longer appropriate. Other differences may be regarded 
as largely stylistic: these also, as where in the printed version the phrase 
'but the end will be lost labour' becomes 'but in the end thy labour will 
be lost', suggest that the terser wording in the manuscript is the 
earlier.
Extracts from the document under consideration were reprinted as 
by Fox in L.V. Holdsworth's Daybook of Counsel and Comfort (1937), and 
again more recently in C.W. Sharman's No More But My Love (1980). If 
the attribution to Nayler be accepted, it raises a number of questions. 
Not much seems known about the editing of Fox's Epistles, apart from 
the fact that there was an enormous mass of material on which to draw. 
In editing Tlie Annual Catalogue of George Fox's Papers (1939) Henry J. 
Cadbury excluded all papers known to be printed, so that his volume 
throws no light on the document under consideration; but the fact that 
the entry 92A (p.37) carries the bracketed heading 'J.N.' suggests that 
documents by writers other than Fox, and specifically that documents 
written by Nayler, could come to rest among Fox's papers. Perhaps this is 
what happened in this case. If so, one is bound to ask, was the editor of 
Fox's Epistles not aware of this? There is no need to question his good 
faith or general reliability; but it is in an interesting coincidence, if no 
more, that in the same year as that in which Fox's Epistles were printed 
the question of publishing a collection of Nayler's writings was raised by 
Yorkshire Friends3. Again, if one letter amon * Fox's Epistles was in fact 
written not by Fox but by Nayler, may the co. lection, one wonders, not 
include other letters written by Nayler, or by other Friends?
Geoffrey F. Nuttall
NOTES AND REFERENCES
1 Caton, MSS., i. 39 and ii. 1; Portfolio 36. 110; Box A: G, F, Ss; MS. vol. 298.
2 Hugh Barbour, The Quakers in Puritan England (New Haven and London, 1964), 150, n. 77,
3 W.C. Braithwaite, The Second Period of Quakerism (2nd edn., Cambridge, 1961), 419.


A letter by James Nayler appropriated to George Fox

Index to volume 55

Reports on Archives
The Royal Commission on Historical Manuscripts List of accessions
to repositories in 1970 (Her Majesty's Stationery Office, 1971. yop),
reports the following additions to the manuscript collections in
various institutions which may interest workers on Quaker history:
Bodleian Library (Department of Western Manuscripts), Oxford,
OXi 3BG.
Single letters and small groups: John Bright. 
Brotherton Library, The University, Leeds, LS2 9JT.
Rawlinson Charles Ford of Bentham : 2 personal and household 
account books, 1900-1963. 
Westmorland Record Office, County Hall, Kendal.
Society of Friends: Strickland Monthly Meeting, records
Durham County Record Office, County Hall, Durham.
Pease of Darlington (addnl.): diaries, corres., etc., (unlisted),
1824-1909.
London Lead Co., deeds, corres., plans, etc., Teesdale and
Weardale, 1593-1943. 
Essex Record Office, County Hall, Chelmsford, CMi iLX.
W. and H. Marriage and Sons Ltd., millers, Chelmsford,
ledgers and cash books, 1900-1958. 
Glamorgan Record Office, County Hall, Cardiff, CFi 3NE.
Society of Friends: South Wales Monthly Meeting, 1910-1946. 
Hertfordshire Record Office, County Hall, Hertford.
Literary MSS., etc., of R.L. Hine.
Lancashire Record Office, Sessions House, Lancaster Road, 
Preston, PRi 2RE.
Society of Friends: Bolton: Marsden Monthly Meeting (addnl.),
records 1761-1967; minutes of Preparative Meetings of Edg-
worth and Bolton 1776-1956, Todmorden 1835-1870,
Radcliffe 1933-1964, Marsden 1875-1952.
Leeds City Library, Archives Department, Sheepscar Library, 
Chapeltown Road, Leeds, LS7 3AP.
Society of Friends: Carr House Estate, Todmorden, 1755-1947.
Ford Ayrton & Co., silk spinners, Bentham, from 1871. 
London University Library, Senate House, Malet St., London, 
WCiE 7HU.
Society of Friends, 6 items, 1769-1844 (MS. 779). 
Plymouth Public Libraries, Archives Department, Central 
Library, Drake Circus, Plymouth, PL4 SAL, Devon.
William Cookworthy's notebook of medicines, n.d.
Society of Friends: deeds of Meeting House, Modbury, 1737-
1854. 
Royal Botanic Gardens Library, Kew, Richmond, Surrey.
J. G. Baker: fern MSS.; J. G. Baker and C. H. Wright,
fern MSS., c. 1892-1905.
309
310 REPORTS ON ARCHIVES
Sheffield City Libraries, Central Library, Sheffield, Si iXZ.
Mrs. Eliza Payne of Newhill in Wath: Quaker family corres., 
1756-1800.
Ipswich and East Suffolk Record Office, County Hall, Ipswich,
IP4 2 JS, Suffolk.
Sir Rickman Godlee, surgeon, and Lady (Juliet) Godlee 
(nde Seebohm), corres., papers, diaries of Lady Godlee, 
i88o-c. 1943.
Society of Friends: records of Suffolk Quarterly Meeting and 
Woodbridge Monthly Meeting, I7-2OC.
Warwickshire Record Office, Shire Hall, Warwick.
Shuckburgh (including): 58 original "Loyal Association" 
returns from Warwickshire villages following an attempt 
on life of William III, lists of Catholics and Quakers who 
refused to sign.
Worcestershire County Record Office, Shirehall, Worcester. 
Society of Friends: minutes, accounts, registers, birth, 
marriage, death and burial notes, sufferings and other records 
of Society of Friends in Birmingham area, with reference to 
Worcestershire, 1623-1890 (microfilm); minutes, letters, 
accounts, deeds, receipts, birth and burial notes and other 
papers, Worcestershire and Shropshire Monthly Meeting, 
1796-1968; signed minutes 1763-1840.


Reports on Archives

Bell, S Hilda

The Goff Letters II

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