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at no stated times but when the treasurer declares them necessary, and the monthly meeting approves. Members are expected to contribute in proportion to their circumstances; but persons in a low situation, and servants, are generally excused upon these occasions.

It happens in the districts of some monthly meetings, that there are found only few persons of property, but a numerous poor, so that the former are unable to do justice in their provision for the latter. The society have therefore resolved, when the poor are too numerous to be supported by their own monthly meetings, that the collection for them shall be made up out of the quarterly meeting, to which the said monthly meeting belongs. This is the same thing as if any particular parish were unable to pay the rates for the poor, and as if all the other parishes in the county were made to contribute towards the same.

On this subject I may observe, that the Quakerpoor are attached to their monthly meetings, as the common poor of the kingdom are attached to their parishes, and that they gain settlements in these nearly in the same manner.


Education of the children of the poor particularly insisted upon and provided for by the Quakers- The boys usually put out to apprenticeship-The girls to service-The latter not sufficiently numerous for the Quaker-families, who want them-The rich have not their proper proportion of these in their service-Reasons of it-Character of the Quaker


As the Quakers are particularly attentive to the wants of the poor, so they are no less attentive to the education of their offspring. These are all of them to receive their education 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. dren 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

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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. Domestic service is generally considered by their 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 Quakers, 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 wo men as to men. Of those again, which are open, some are objectionable. A Quaker-girl, 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


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 Quaker-masters of families should take Quaker-servants, that persons of the latter description are not to be found sufficiently numerous for those who want them. This is probably a proof of the thriving 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 complement of servants from the society, they do not wish to break in upon the customs and morals of those belonging to it, by mixing them with others. The rest, who mix more with the world, are, as I have been informed, fearful of having them, lest they should be overseers of their words and manners. For it is in the essence of the Quaker-discipline, as I observed upon that subject,. that every member should watch over another for his good. There are no exceptions as to persons. The servant has as much right to watch over his master with respect to his religious conduct and

conversation, 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 manner, for so doing. Nor would a Quaker-servant, 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 esteem. Such a right, however, of remonstrance, is, I presume, but rarely exercised.

I cannot conclude this subject without saying a few words on the character of the Quaker-poor.

In the first place I may observe, that one of the great traits in their character is independence 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 in this society, even for the poorest member to bow or pull off his hat, or to observe any outward obeisance to another, who may happen to be rich. Such customs are forbidden to all on religious principle. In consequence, therefore, of the omission of such ceremonious practices, his mind has never been made to bend on the approach of su

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