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monthly meetings, that the collections 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 Quaker-poor 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.

SECTION II.

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 nu merous for the Quaker-families who want themThe rich have not their proper proportion of these in their service-Reasons of it--Character of the Quaker-poor.

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

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 membérs may be straitened in their circum stances, 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 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.".

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

3

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 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 women 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 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 description 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 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, as I have been informed, are fearful of having them, lest they should be overseers of their words and manners. For it is in the essence of the Quakerdiscipline, 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,

VOL. II.

H

for

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 had 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 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

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