These are all of them to receive their edu

cation at the public expense. The same overseers, as in the former case, are to take care of it, and the same funds to support it. An inquiry is therefore made three times in the year into this subject. "The children of the poor," says the Book of Extracts, “are to have due help of education, instruction, and necessary learning." The families also of the poor are to be provided with Bibles, and books of the Society, at the expense of the monthly meetings. And as some members may be straitened in their circumstances, and may refuse out of delicacy to apply for aid towards the education of their children, it is earnestly recommended to Friends in every monthly meeting, to look out for persons, who may be thus straitened, and to take care that their children shall receive instruction ; and it is recommended to the parents of such, not to refuse this salutary aid, "but to receive it with a willing mind, and with thankfulness to the great Author of all good."

When the boys have received their necessary learning, they are usually put out as apprentices to husbandry or trade. Do

mestic service is generally considered by the parents as unmanly, and as a nursery for idleness. Boys too, who can read and write, ought to expect, with the accustomed diligence and sobriety of the members of this. Society, to arrive at a better situation in life. The girls, however, are destined in general for service; for it must be obvious, whatever their education may be, that the same number of employments is not open to women as to men. Of those, again, which are open, some are objectionable. A Quakergirl, for example, could not consistently be put an apprentice to a milliner. Neither, if a cotton-manufactory were in the neighbourhood, could her parents send her to such a nursery of debauchery and vice. From these and other considerations, and because domestic employments belong to women, their parents generally think it advisable to bring them up to service, and to place them in the families of Friends.

It is a remarkable circumstance, when we consider it to be recommended that Quakermasters of families should take Quakerservants, that persons of the latter descrip-tion are not found to be sufficiently nu

merous

This is

merous for those who want them.
probably a proof of the rising situation of
this Society. It is remarkable, again, that
the rich have by no means their proportion
of such servants. Those of the wealthy,
who are exemplary, get them if they can.
Others decline their services. Of these some
do it from good motives; for, knowing that
it would be difficult to make up their com-
plement of servants from the Society, they
do not wish to break in upon the customs
and morals of those belonging to it by mix-
ing them with others. The rest, who mix
more with the world, as I have been inform-
ed, are fearful of having them, lest they
should be overseers of their words and man-
ners.
For it is in the essence of the disci-
pline of the Society, as I observed upon that
subject, that every member should watch
over another for his good.

There are no
The servant has

exceptions as to persons.
as much right to watch over his master, with
respect to his religious conduct and conver-
sation, as the master over his servant; and
he has also a right, if his master violates the
discipline, to speak to him, in a respectful

VOL. II.

H

manner,

1

manner, for so doing. Nor would a Quakerservant, if he were well grounded in the principles of the Society, and felt it to be his duty, want the courage to speak his mind upon such occasions. There have been instances where this has happened, and where the master, in the true spirit of his religion, has not felt himself insulted by such interference, but has looked upon his servant afterwards as more worthy of his confidence and Such a right, however, of remon→ strance, is, I presume, but rarely exercised. I cannot conclude this subject without saying a few words on the character of the Quaker-poor.

esteem.

In the first place, I may observe, that one of the great traits in their character is inde pendence of mind. When you converse with them, you find them attentive, civil, and obliging; but you see no marks of servility about them, and you hear no flattery from their lips. It is not the custom of this Society, even for the poorest member to bow, or to pull off his hat, or to observe any outward obeisance to another, who may happen to be rich. Such customs are

forbidden

forbidden to all, upon religious principles. In consequence therefore of the omission of such ceremonious practices, his mind has never been made to bend on the approach of superior rank. Nor has he seen, in his own society, any thing that could lessen his own importance or dignity as a man. He is admitted into the meetings for discipline equally with the rich. He has a voice equally with them in all matters that are agitated there. From these causes a manliness of mind is produced, which is not seen among any other of the poor in the island, in which we live.

It may also be mentioned as a second trait in their character, that they possess extraordinary knowledge. Every Quaker-boy or girl, who comes into the world, must, hówever poor, if the discipline of the Society be kept up, receive an education. All, therefore, who are born in the Society, must be able to read and write. Thus the keys of knowledge are put into their hands. Hence we find them attaining a superior literal and historical knowledge of the Scriptures, a superior knowledge of human nature, and a knowledge that sets them above many of