To this it may be added, that, believing their own knowledge to be supreme, and their own system of morality to be the only enlightened one, they fall often into scepticism, and pass easily from thence to infidelity. Foreign novels, however, more than our own, have probably contributed to the production of this latter effect. These, then, are frequently the evils, and those which the Society insist upon, where persons devote their spare time to the reading of novels, but more particularly among females, who, on account of the greater delicacy of their constitutions, are the more susceptible of such impressions. These effects Friends consider as highly injurious when they fall upon this sex. For an affectation of knowledge, or a forwardness of character, seems to be much more disgusting among women than among men. It may be observed also, that an unsteady or romantic spirit, a wonderloving or flighty imagination, can never qualify a woman for domestic duties, or make her a sedate and prudent wife. Nor can a relaxed morality qualify her for the discharge of her duty as a parent in the religious education of her children. But, independently of these, there is another evil, which the Society attach to novel reading, of a nature too serious to be omitted in this account. It is, that those who are attached to this species of reading become indisposed towards any other. do books on science lay open to him the constitution and the laws of motion of bodies. This constitution and these laws are still mysteries to him. In vain do books on religion discover to him the true path to happiness. He has still this path to seek. Neither, if he were to dip into works like these, but particularly into those of the latter description, could he enjoy them. This latter consideration makes the reading of novels a more pernicious employment than many others. For though there may be amusements which may sometimes produce injurious effects to those who partake of them, yet these may be counteracted by the perusal of works of a moral tendency. The effects, on the other hand, which are produced by the reading of novels seem to admit of no corrective or cure. For how, for instance, shall a perverted morality, which is considered to be one of them, be rectified, if the book which is to contain the advice for this purpose, be so uninteresting or insipid that the persons in question have no disposition to peruse it? DIVERSIONS OF THE FIELD.-The diversions of the field are usually followed by people without any consideration whether they are justifiable either in the eye of morality or of reason. Men receive them as the customs of their ancestors, and they are therefore not likely to entertain doubts concerning their propriety. The laws of the country also sanction them; for we find regulations and qualifications on the subject. Those, also, who attend these diversions are so numerous, and their rank and station and character are often such, that they sanction them again by their example; so that few people think of making any inquiry how far they are allowable as pursuits. But though this general thoughtlessness prevails upon the subject, and though many have fallen into these diversions, as into the common customs of the world, yet benevolent and religious individuals have not allowed them to pass unnoticed, nor been back. ward in their censures and reproofs. This indisposition arises from the peculiar construction of novels. Their structure is similar to that of dramatic compositions. They exhibit characters to view. They have their heroes and heroines in the same manner. They lay open the checkered incidents in the lives of these. They interweave into their histories the powerful passion of love. By animated language, and descriptions which glow with sympathy, they rouse the sensibility of the reader, and fill his soul with interest in the tale. They fascinate, therefore, in the same manner as plays. They produce also the same kind of mental stimulus, or the same It has been matter of astonishment to some, how powerful excitement of the mind. I have been told men, who have the powers of reason, can waste their by a physician of the first eminence, that music and time in galloping after dogs in a wild and tumultuous novels have done more to produce the sickly counte- manner, to the detriment often of their neighbours, nances and nervous habits of our highly educated and to the hazard of their own lives; or how men, who females than any other causes that can be assigned. are capable of high intellectual enjoyments, can derive The excess of stimulus on the mind, from the interests pleasure so as to join in the shouts of triumph on ing and melting tales that are peculiar to novels, affect-account of the death of a harmless animal; or how the organs of the body, and relaxes the tone of the nerves, in the same manner as the melting tones of music have been described to act upon the constitution, after the sedentary employment, necessary for skill in that science, has injured it Hence it is that this indisposition is generated. For, if other books contain neither characters nor incidents, nor any of the high seasoning or gross stimulants which belong to novels, they become insipid. It is difficult to estimate the injury which is done to persons by this last-mentioned effect of novel reading upon the mind. For the contents of our best books consist usually of plain and sober narrative. Works of this description give no extravagant representations of things, because their object is truth. They are found frequently without characters or catastrophes, because these would be often unsuitable to the nature of the subject of which they treat. They contain repellants rather than stimulants, because their design is the promotion of virtue. The novel reader, therefore, by becoming indisposed towards these, excludes himself from moral improvement, and deprives himself of the most substantial pleasure which reading can produce. In vain do books on the study of nature unfold to him the treasures of the mineral or the vegetable world. He foregoes this addition to his knowledge, and this innocent food for his mind. In vain men, who have organic feelings, and who know that other living creatures have the same, can make an amusement of that which puts brute animals to pain, Good poets have spoken the language of enlightened nature upon this subject. Thomson, in his Seasons, introduces the diversions of the field in the following manner: "Here the rude clamour of the sportsman's joy, "These are not subjects for the peaceful Muse, This falsely cheerful barbarous game of death." Cowper, in his Task, in speaking in praise of the country, takes occasion to express his disapprobation of one of the diversions in question : That feeds upon the sobs and dying shrieks In these sentiments of the poets, Friends, as a religious body, have long joined. George Fox specifically reprobated hunting and hawking, which were the field diversions of his own time. He had always shown, as I stated in the Introduction, a tender disposition to brute animals, by reproving those who had treated them improperly in his presence. He considered these diversions as unworthy of the time and attention of men, who ought to have much higher objects of pursuit. He believed also, that real Christians could never follow them; for a Christian was a renovated man, and a renovated man could not but know the works of creation better than to subject them to his abuse. Edward Burrough, who lived at the same time, and was an able minister of the Society, joined George Fox in his sentiments with respect to the treatment of animals. He considered that man in the fall, or apostate man, had a vision so indistinct and vitiated, that he could not see the animals of the creation as he ought; but that the man who was restored, or the spiritual Christian, had a new and clear discernment concerning them which would oblige him to consider and treat them in a proper manner. This idea of George Fox and of Edward Burrough, seems to have been adopted or patronized by the poet Cowper: "Thus harmony and family accord Were driv'n from Paradise; and in that hour Or his base gluttony, are causes good Thus, from the first formation of their Society, Friends censured these diversions, and laid down such moral principles, with respect to the treatment of animals, as were subversive of their continuance. These principles continued to actuate all true members who were their successors; and they gave proof by their own conduct that they were influenced by them, not only in treating the different animals under their care with tenderness, but in abstaining from all diversions in which their feelings could be hurt. The diversions, however, of the field, notwithstanding that this principle of the treatment of the brute creation had been long recognised, and that no person of approved character in the Society followed them, began in time to be resorted to occasionally by the young and thoughtless members, either out of curiosity, or with a view of trying them as means of producing pleasure. These deviations, however, from the true spirit of the profession, became at length known; and the Society, that no excuse might be left to any for engaging in such pursuits again, came to a resolution in one of their yearly meetings, giving advice upon the subject in the following words: "We clearly rank the practice of hunting and shooting for diversion with vain sports; and we believe the awakened mind may see, that even the leisure of those whom Providence hath permitted to have a competence of worldly goods is but ill filled up with these amusements. Therefore, being not only accountable for our substance, but also for our time, let our leisure be employed in serving our neighbour, and not in distressing the creatures of God for our amusement." Rules of Discipline, page 43. I shall not take upon me to examine the different reasons, upon which we find the foundation of this law. I shall not enquire how far a man's substance, or rather his talent, is wasted or misapplied, in feeding a number of dogs in a costly manner, while the poor of the neighbourhood may be starving, or how far the galloping after these is, in the eye of Christianity, a misapplication of a person's time. I shall adhere only to that part of the argument, how far a person has a right to make a pleasure of that which occasions pain and death to the animal creation; and I shall show in what manner Friends argue upon this subject, and how they persuade themselves that they have no right to pursue such diversions, but particularly when they consider themselves as a body of professing Christians. (To be continued.) WHAT ARE INDULGENCES OF THE CHURCH OF ROME? AND WHAT USE DOES SHE MAKE OF THEM IN THE PRESENT DAY? For THE BRITISH FRIEND. THESE are questions which I have asked for my own information, the result of the inquiry is instructive to myself, and may possibly be so to others. In order to understand this subject, it is necessary to know previously, what the Church of Rome teaches respecting the extension of the Saviour's work in the salvation of the souls of men. Taking, then, for granted, that every man is a sinner, and that the sinner merits punishment, or eternal penalty, for his sins, she admits also that the expiatory sacrifice of Jesus Christ frees or saves the repentant sinner, he being absolved, in canonical form, by the Confessor, from this penalty, not in respect to its being punishment, but as respects its being eternal. In this way, what the repentant sinner gains by the death of the Saviour of mankind, is not complete salvation from punishment, but that this punishment from being eternal, which it ought and might be, is commuted into temporary. So that, notwithstanding the sacrifice made and satisfaction given by the Saviour, still the obligation is always left upon man to pay in his own person satisfaction for his current sins, either in the present life or in the next, without which he can by no means, says she, be received into heaven. In the present life, satisfaction may be effected by works of penance, such as fastings, wearing hair-shirts, whippings, and other self-mortifications; but if, when he comes to die, he have either not done these things, or not performed them to an amount which may be considered enough to balance the time and quantity of punishment which corresponds to his sins, then God sends him to a place of torment. Here he suffers two, three, or ten-two, three, or ten hundred-years; a number which no one can measure, because only the Divine Being knows the time of punishment which each individual soul needs, in order to be by quittance purified and purged from the debt of sin. The place for this is Purgatory. No theologian, up to the present day, has fixed, or attempted to fix, or is allowed to determine, what time any soul ought to remain in this purgatory, but God alone knows it. What, then, is indulgence? Indulgence is the pardon, which the Divine Being concedes to a soul; the release from all temporary penalty, or of any portion of it; a release which He does not grant, except under certain conditions, which are the following. It is taught, in the Romish Church, that the multitude of Saints whom she acknowledges, and who passed their lives on earth in mortification and penance, have accumulated to themselves a much larger amount of merit, here on earth, than they needed to cover the temporary penalty due for their own personal sins; so that not only have they had no purgatory to suffer, but they have accumulated a vast amount of superabundant merits, sufficient for the release of many other souls. She teaches also that these super-abounding merits are not lost, but are stored and treasured up; an addition to the infinite superabundance which the Saviour himself accumulated by his life on earth, and which He laid up in store for the redemption of others. And counting these with those of the thousands of saints which the Church of Rome reveres, an immense treasure of merits is formed, which is at her own disposal, and the key to which is held by the Pope himself. She teaches, that God is willing that these merits might be applied for the benefit of the sinner who has not sufficient of his own,-not for his eternal pardon, because this is effected only by the work of redemption by the death of Christ, but for his release from the temporary punishment-the two or ten years, the two or ten hundred years which he must otherwise have to suffer the torment of purgatory. To the Pope, as head of the Church, alone belongs the right and power to draw forth from the treasury, and apply the superabundant merits of others, to any particular sinner's deficiency, in such measure as he chooses. He can take of them, and bestow upon the sinner to such an amount, as that he will have nothing at all to pay or to suffer in purgatory for his own sins by deficiency of his own merits. When the Pope does this, he is said to concede plenary indulgence. He delegates to the higher ecclesiastics a small degree of his plenitude of power. An archbishop possesses the faculty of applying to the sinner, only such a sum of merits from this treasury, as may reduce 80 days of the period that the sinner must su fer in purgatory; in this case, he is said to concede 80 days of indulgence. The bishop can take and apply such an amount of merits from the fund, as shall shorten his period of suffering 40 days; when he does so, he is said to concede 40 days of indulgence. Such are the doctrines of the Church of Rome respecting indulgences, in every country where she exists. Now, if it be asked, Whence her doctors have drawn the assertion that man, a sinner, can work out a much larger amount of merits than he needs for the satisfaction of the debt of his own soul; that these merits may be used for other sinful men, who have too few, or none of their own; that these merits, notwithstanding the drafts upon them, in the whole, go on from time to time increasing in the Church; and that the key of the treasury, and the distribution of the treasure, are at the disposal of the Pope, and from him of the archbishop and bishop, to apply them to whomsoever, and under what conditions soever, they choose to require? It can only be truly answered, that these things are sheerly what the gospel calls " THE INVEN TIONS OF MEN. In what manner, and to what degree, is this doctrine of Indulgence employed by the priests of the Romish faith, at the present day? We present our readers with a real example, upon a grand scale; an extreme instance, it is true, but one which sets the system clearly in sight, and enables us to conceive its operation, in a more limited degree, upon individuals. There exists, at this time, at Madrid, and various cities of Spain, at Oran, and even in Cuba, an extensive society, called the " Royal Grand Association for the continual worship of the most holy Virgin, or Court of Maria.' From the Manual printed at Madrid, in 1848, for the use of its members, some curious information may be gathered respecting the operation of this society. It may be premised, that it is countenanced by the government, and patronized by thequeen-mother. The worship of the goddess Flora, by heathen Rome, in the Fifth Month (May), was transferred, by so-called Christian Rome, to the honour of the Virgin Mary. In the Fifth Month, 1839, there assembled from day to day, some individuals, in a private house in Madrid, in order to do honour to the Virgin, by observance of the ceremonies already practised by many pious persons. To this party resorted a Jesuit, named who, at the request of the ladies of the house, selected the hymns, and directed the services to be performed, as the flowers of the month. Among the observances which he prescribed to the persons assembled, and whieh he severally distributed to them by the cast of the lot, for the following day, one was, that the individual to whom the lot should fall, should visit this or the other most venerated image of the Virgin Mary of the town, and perform before it certain salutations, ejaculations, and prayers, in the name of all the party, for their individual benefit, and as their individual worship. When the month drew towards a close, he conceived the plan of continuing this easy, pleasant, profitable, vicarious service, and of making it perpetual, for the benefit of his friends, and for his own. He proposed to them the formation of an association, to consist of thirty-one persons, each of whom should, on one day in the month, do honour, in the name of all the rest, to such and such image of the Virgin, which should be indicated by lot, and inscribed upon cards or tickets distributed to each of them. The proposal was warmly approved, and an association immediately formed, to begin on the first of the following month, "to honour and make court to the great Queen of the Universe perpetually. This association of thirty-one members is called a quire, one of whom is selected as director, and charged with preparing the lot. This is the form of the card or ticket: Ego diligentes me diligo.-Prov. viii. 17. Royal Grand Association for the continual worship of Sma. Virgin, or Court of Maria. Quire -, No. 66 "Senora M. P. de N.-, on the (1st of June, 1848,) will visit and pay court to the Sma. Virgin, in the name of all the members, at her sacred image of (our Lady of Atocha), chaunting the litany and the SALVE, fervently entreating her to visit them at the hour of death in reward for this religious devotion. "I love those who love me." The Jesuits were not slow to direct, and profit by, the scheme. The associations, or quires, as the monthly bodies are named, multiplied and overran the country. Indulgences by the late Pope and the present, by archbishops and bishops, are heaped upon the devotees, to enlarge the too small reward-that of the visit in return by the Virgin at the hour of their death. This sweet, easy, and profitable devotion, as we have said, extended over the kingdom, and even to the colonies. A year ago, it numbered 379 quires in New Castille; 156 in Old Castille; in Catalonia, the province of bandits, Carlists, and smugglers, 296; the Balearic isles, 30; Africa, 4; slave-stained Cuba, 67. The total number of quires, in 1848, was 2582, each consisting of 31 persons,-eighty thousand members. Although the quires are separate associations, each complete in its members, functions, and offices, yet, as each and every one of them is considered a part of the "grand association," the vicarious worship of every single member draws down the merit of the reward, not on the quire of 31 only, but equally on every individual associate of all the quires, wherever they exist. Hence, by an ingenious scheme of increase, the indulgences, plenary and limited, granted to those who perform this court to the Virgin, are not to be estimated by multiplication of 31, the number of members of the quire merely, but that product is to be further multiplied by the number of quires-2582. For ready computation, we select a single example from a number more. The cardinal-archbishop of Seville (the 18th July, 1844,) granted 100 days of indulgence to every member performing these services. Senora M. P. de N.- performs then one day in a month, and for this she purchases, to her own credit for the other life, and for every other member, at the Havana, or elsewhere, the indulgence of 100 days multiplied by 31-the number of members in the quire; and that sum by the number of quires, producing the amount of 8,004,200 days of indulgence monthly; or yearly, 96,050,400 days. Other archbishops and bishops of Spain have also granted days of indulgence, amounting to 1740 days more; besides days, years. and plenary indulgences granted by the late and the present Pope. Instead of the above 100 days-take and multiply the whole 1840, and it will equal seventeen hundred and seventy-three millions per annum. Grand as is the amount of these amazing indulgences, it is as nothing to the depth of that gulf of purgatory, which the granters of these remissions can deepen at their pleasure, in proportion as they drain off the water at the surface. Nor is it sufficient reward for the devotees; for not for daily services alone are some of these grants conferred, but even to various acts of the service. The archbishop of Seville granted the said 100 days "for each Ave Maria, Salve, versicle of the Litany, or ejaculatory which the associates recite before the sculptured image of the Virgin, which is known to the said court of Maria by the title of Queen of all the saints, and mother of beautiful love, or prints (estampas) of it.' 66 These are not the frauds of vulgar and avaricious friars, made servants of the church from the lowest of the people. They are canonically conceded and approved by the heads of the Romish Church, Italian as well as Spanish. The late Pope, "Gregory XVI., by rescript (of 8th of August, 1845), conceded plenary indulgence to the associates of the Court of Maria for the act of becoming members." Another plenary indulgence for the principal festival of the association;" 70 days for each pious act which the members perform. By another rescript of the same date, is conceded "plenary indulgence for every mass celebrated for the deceased members, as though it were performed at privileged altars.' The present liberal Pope, Pius IX., by rescript (of the 8th of July, 1846), conceded plenary indulgence to the associates who visit once a-year, on the day prescribed by lot, that church where is their tutelar image, The Queen of all the saints, and Mother of beautiful love." By rescript (of January 15, 1847), he conceded another plenary indulgence, in every month of the year, to all the associated members of the Court of Maria, who visit the image of Sma. Virgin on the day determined by the lot; or if they cannot on the prescribed day, then on any other day whatever that they choose, at their own option.' The same, by another rescript of the same date, concedes plenary indulgence to the associates on every of the seven festivals of the Nativity, Annunciation, &c., or on any eighth day after visiting the church where the Court of Maria is established; and 300 days every time they are present at the novena in the said church."-Origen de la real archicofradia del culto continuo a la Santisima Virgen ó Corte de Maria, &c. 6th e lition, 1848. 66 66 Every considerate person must respect the devo tional sentiment, which leads the uninstructed and unenlightened to revere and worship the Divine Being. however rude and mistaken the manner of their worship may appear. It is not to expose to censure the ignorance or the imagery of the simple and sincerehearted Romanist, that we quote a few passages from the prayers composed for this association, but to show their wide departure from scriptural truth, and the means employed by the priests, not a few of them disbelievers of the creed they enjoin upon others, to deceive the simplicity of the people, for the advancement and gain of their order. "Most holy Virgin Mary, Queen of Heaven, Mother of our Lord Jesus Christ, and Lady of the world, who rejectest no one, look upon me, O Lady, with pity, and upon all the members of thy court, in whose name I make thee this visit. Obtain for us, from thy most blessed Son, the pardon of all our sins, because with devout affection we can serve thee now on earth, and afterward in eternal blessedness. We hope to obtain grace through thy powerful protection and merits, in that thou, Virgin, bore Jesus Christ our Lord, who, with the Father and the Holy Spirit, lives and reigns for ever and ever. Amen!" Salutation-"Mary! Counsel and Refuge of those who serve thee by visiting thee in thy temples and at thy altars, by thy happy transit and glorious assumption, I pray for all the associated members, in whose name I salute thee, addressing thee, with the angel, Hail, Mary, &c. Holy, Holy, Holy Mary, refuge of mortals, the heavens and the earth are full of thy glory," &c. The direction of the Manual goes on to say, now more and more to oblige the Sma. Virgin, and make her propitious, she will be saluted with the litany." "Virgin most prudent-Virgin worthy of reverence-Virgin clement. Glass of justice-throne of wisdom spiritual vase-mystic rose-tower of David-tower of ivory-house of gold-&c., pray for us." But enough of this, although there is much more of a similar kind. The members, one with another, pay a rial, about 24d. monthly; from which the Jesuits draw 50,000 duros, or £10.000, a-year, besides an equal or larger sum derived from the sale of tracts, medals, miracles, and prints; and they get the places of worship frequented, the altars and images adorned; for those images are to be preferred for this devotion that have a crown of gold and jewels; thus the wealth attracts the worship of the lip, and the worship extracts the wealth from the purse. Romanism has been defined the ingenious accommodation of the Christian religion to the natural heart of man; and it has been shrewdly observed, that every man has a pope in his own bosom. It is not, therefore, for us to keep our attention fixed upon the grosser and more extreme perversions of scripture doctrine, as practised by the Church of Rome, as though they touched not ourselves, but to consider what other and more specious forms they assume amongst the various Protestant bodies of this country, in the present age, not excluding ourselves from the scrutiny; for, whatever dependence any one finds or makes to lean upon for his salvation, other than a full reliance upon the mercy of God in Christ alone, whether the services of man or minister, deviating from the purity and simplicity of the gospel, to that degree does he share in the essential spirit of popery, and of the Romish Church. W W NOTHING can be more proper for a creature that borders upon eternity, and is hasting continually to his final audit, than daily to slip away from the circle of amusements, and frequently to relinquish the hurry of business, in order to consider and adjust the "things that belong to his eternal peace." PROMISES OF RELIGION TO THE YOUNG. IN every part of Scripture, it is remarkable with what 66 If, already, devotion hath taught thee her secret pleasures; if, when nature meets thee in all its magnificence or beauty, thy heart humbleth itself in adoration before the Hand which made it, and rejoiceth in the contemplation of the wisdom by which it is main tained; if, when revelation unveils her mercies, and the Son of God comes forth to give peace and hope to fallen man, thine eye follows, with astonishment, the glories of his path, and pours, at last, over his cross, those pious tears which it is a delight to shed; if thy soul accompanieth him in his triumph over the grave, and entereth, on the wings of faith, into that heaven "where he sat down at the right hand of the Majesty on high," and seeth the "society of angels, and of the spirits of just men made perfect," and listeneth to the "everlasting song which is sung before the throne;" -if such are the meditations in which thy youthful hours are passed, renounce not, for all that life can offer thee in exchange, these solitary joys. The world which is before thee,-the world which thine imagination paints in such brightness,-has no pleasure to bestow which can compare with these; and all that its boasted wisdom can produce has nothing so acceptable in the sight of heaven, as this pure offering of thy infant soul. In these days," the Lord himself is thy Shepherd, and thou dost not want. Amid the green pastures, and by the still waters of youth, he now makes "thy soul to repose. But the years draw nigh, when life shall call thee to its trials; the evil days are on the wing, when thou shalt say thou hast no pleasure in them;" and, as thy steps advance, the valley of the shadow of death opens, through which thou must pass at last. It is then thou shalt know what it is to "remember thy Creator in the days of thy youth." In these days of trial or of awe, "his spirit shall be with thee," and thou shalt fear no ill; and, amid every evil which surrounds thee, "he shall restore thy soul. His goodness and mercy shall follow thee all the days of thy life;" and when, at last. "the silver cord is loosed," thy spirit shall return to the God who gave it, and thou shalt dwell in the house MEMOIR OF WILLIAM RICKMAN. (Continued from page 292, Vol. VII.) TRAVELS IN AMERICA CONTINUED.-1819. 1st Month, 26th.-I left the city to attend the Quarterly Meeting at Westbury. 27th and 28th.-The meeting of ministers and elders was large and satisfactory; as was the meeting for business. On the 29th, a public meeting for worship was held, in which dear Elizabeth Coggeshall had good service. Richard Mott was likewise engaged in a large testimony: I found relief in a short one. 2nd Month, 1st.-Rode to Purchase; put up at our friend, William Field's, the husband of our much valued friend, Hannah Field. The Quarterly Meeting at this place was large, and I trust favoured with best help Our esteemed friend, Henry Hull, was at it; with whom I went, in his carriage, to the Quarterly Meeting of Nine Partners. 7th, First-day.-Attended the meeting there in the forenoon, and one with the family at the school, in the evening. This school consists of about 120 children, of both sexes; under the superintendence of my old acquaintance, Thomas Willis, (son of my kind friends, Fry and Ann Willis,) and his wife. The school appeared to be in good order, and well conducted. After attending the Quarterly Meeting at Nine Partners, and several other meetings, I returned 3rd Month, 3rd, to New York, and entered again on the visits to families there. 5th Month, 15th.-Accompanied by George Knorr, of Philadelphia, I rode about forty-six miles through the pines, cedar swamps, &c. These exhibited a beautiful variety of flowers; but there was neither house nor living creature to be seen for several miles. valuable couple, David Mapps, and his wife, honest At length we reached the hospitable dwelling of a and respectable members of our Society, people of colour, as were all the family, or nearly so. He owned his wife informed us she sold 600 lb. weight of butter, a large farm, kept from fifteen to twenty cows; and of her own making, in one season, at 2s. 4d. their ourselves very comfortable whilst with them and their We felt currency, equal to 1s. 4. sterling, per lb. well-ordered family. Next morning, First-day, the 16th, rode in company with them to the meeting at Little Egg Harbour, to which they belong-twelve or thirteen miles, some part of the way very swampy and bad; notwithstanding this and the distance, David, or his wife, seldom miss getting to meeting twice in the week; on First-days, and in the middle of the week. 5th Mouth, 18th.-From Shrewsbury, I rode about three miles to White's, whose wife, (formerly Ann Bizenet,) was one of my first pupils at New York : she appeared much pleased to see me. When young, she was of an amiable disposition, and is now a valuable Friend, as was her mother, who was an immediate descendant of Isaac Penington. 5th Month, 21st.-I parted from my kind com. pani d'us from Shrewsbury,-they returning home; panion, George Knorr and a young man who accomand took my passage in a steam-boat for New York, where I arrived that morning, and was kindly received by my friends, Samuel Wood and family. Next day was held the Yearly Meeting for Ministers and Elders, which was large. Here I met with my dear friend, Richard Jordan, and many other valuable Friends, from different parts where I had been. The Yearly Meeting for Discipline opened on Second-day, 5th Month, 24th, and continued, by adjournments, to Fifth-day evening, the 27th; although during some part rather trying, yet it was on the whole a favoured meeting the business was conducted with despatch, and I think, for the most part, in a becoming manner. TRUTH Truth will be uppermost, some time or 28th and 29th.-I paid several social visits to Friends other, like cork, though kept down in water. of the Lord for ever. in the city, and took leave of many from different parts |