This ideal of personality, divinely indwelt, created a sense of personal duty, even in opposition to all men. In the years of anti-slavery agitation David Irish and his sister "made their protest against slavery by abstaining as far as possible from slave-made products; and together they made maple, to take the place of cane sugar, and used nothing but linen and woolen clothing (largely homespun)."[15] This later Quaker, possessed of the spirit of the community of his fathers, shows his inner conflict with the ideals of a competitive age in the expression "so far as possible." It was not as practicable in 1855 to "abstain from slave-made products," as it would have been in the year 1755. The hospitality of the neighborhood expressed this simple code. It was the custom to entertain the traveler in any house to which he might come. It would have been wrong to exclude him; he was welcomed with a dignified and formal respect by these old Friends, because entertainment of guests in those days was a vital reality, as well as a religious practice. These settlers in the wild forests believed that in every wayfarer was a divine voice, a possible message from heaven. They also treated every traveler as a possible object of their "preachments," and spared not to "testify" to him of their peculiar beliefs and "leadings." It was the Friends' method of propagating their gospel to send men and women on journeys, without pay, to distant states and provinces. This religious touring was not peculiar to them, but it was made by them an official agency of great power in evangelizing the Colonies. As an itinerant Friend, Woolman, the anti-slavery apostle, came to the Hill in 176-. So Paul Osborn joined himself to a party of Friends "travelling on truth's account," and with them visited the Carolinas, in the years before the Revolution. The same pioneer left in his will directions for the entertainment of such travellers upon his estate forever.[16] This religious itinerating was a part of the economic life of those days as well; for the Friends never separated the one from the other. Wherever they went they "testified," and to every place they came with shrewd appreciation of its value as a place of settlement. Says James Wood: "Each Quaker home as it was settled became a resting-place for those who followed, for it was a cardinal principle of Quaker hospitality to keep open house for all fellow-members, under all circumstances."[17]