This comprehensive annotated collection of Elizabeth Webb's writings serves as an insightful resource for scholars interested in late seventeenth-century and early eighteenth-century Quaker theology and female missionary work. Webb was a remarkable woman who led a vibrant missionary life who influenced people on both sides of the Atlantic. This book includes rare works by a woman from a time when limited published Quaker tracts existed; included are the manuscripts Webb prepared for publication and additional personal writings.
Rachel Cope and Zachary McLeod Hutchins situate Webb's writings into an Atlantic world context and provide additional historical context for her works in their extensive introduction. They explain how Webb's works are positioned between earlier Quaker missionary activities and how Webb built upon the work of these trailblazers. Webb was, in a way, a second-stage missionary who brought to colonial America more intellectual evangelism and less disruptive activities than did earlier Quakers. Webb's works shed important light on a female transatlantic missionary network that thrived during the late seventeenth century into the early eighteenth century. An important strength of the editors’ analysis is the clear historical backdrop situating Webb's missionary work within this transatlantic framework.
Cope and Hutchins provide a coherent and interesting analysis of Webb's writings that contributed to Quaker literature of the century. This work provides evidence that counters Puritan views that Quakers were irrational and illiterate rabble-rousers. Cope and Hutchins explain, in meticulous detail, the numerous biblical references Webb used to articulate her witnessing and her sophisticated knowledge of the Bible and Quaker teachings. The first section, “Works Prepared for Publication,” includes a Letter from Webb to Anthony William Boehm, a chaplain to Prince George of Denmark, and Meditations with Some Observations Upon the Revelations of Jesus Christ. The biblical references are persuasive throughout these writings, showing Webb's commitment not only to witnessing to others, but also to knowing and understanding the Bible. The numerous footnotes demonstrating the biblical references provide essential connections Webb made to the Bible and the divine revelations she received. The second part of the book, “Personal Writings,” includes A Short Account of My Voyage Into America With Mary Rogers, My Companion, a Short Memorial, and Letter to Her Children, August 24, 1724. This second section includes works that are more of a travel journal genre and have less focus on evangelism. The entries provide an interesting roadmap of her travels and experiences in colonial America. In addition, this second section sheds light on the trials and tribulations of female travelers during this century. Her entries are also peppered with biblical references exemplifying the essential role religion played in Webb's everyday life.
Cope and Hutchins show how Webb's works reaffirmed the Quaker belief of spiritual equality for everyone, including men and women. In addition, Webb's works extended this concept of equality to both white and black individuals. Webb bears witness to this concept of spiritual equality when she writes about a dream that she had involving slaves, and she claims that God wanted her to remember that his love was universal. Importantly, this provides evidence that some of these early Quakers already were moving toward more equality for all people regardless of the color of their skin. This belief was radical for Quakers, and even more so for the general population of the early eighteenth century.
Another important attribution this book provides is an analysis of Webb's concept of “shared identity,” and how she and other Quakers valued a sense of community over the individual. Most female Quaker missionaries worked in pairs or small groups; rarely did they conduct their work alone. Following suit, Webb traveled with her friend and fellow preacher, Mary Rogers. As a result, Webb often used “we” instead of “I” when writing about her travel experiences and the revelations she believed she received. This sense of being a part of a religious community and having a shared identity is demonstrated throughout Webb's travel journal.
Additionally, Webb's works exemplify the shift that took place in the latter part of the seventeenth century regarding Christ's Second Coming. Earlier in the century, Quakers and other Christians believed they were preparing the way for Christ's return to earth. Starting in the 1660s, however, Quakers concluded that Christ's return was instead an inward experience available to everyone. Webb's words clearly articulate this new interpretation, and Cope and Hutchins successfully highlight this shift in their introduction, and provide primary source evidence from Webb's works to support their argument.
Overall, Cope and Hutchins's collection and annotation of Webb's works is an important contribution to Quaker literature. This publication will offer scholars and others a rare glimpse into a female eighteenth-century Quaker preacher. The editors should be applauded for dedicating their scholarship to this worthy cause. If there is one thing missing, it is more information on Webb's social status and family life. Webb's social status most likely paved the way for her missionary work, and more information about her life as a wife and mother might have enhanced the editors’ analysis. Perhaps this could be the subject of their next book.
