in her household rendered her example peculiarly influential for good. A Friend by convincement, she was warmly attached to the principles of our Society. Her meek and humble deportinent was instructive to those around her in her lifetime, being made deeply sensible as to the necessity of a preparation for that solemn period, when the sunmons shall go forth-" Steward, give account of thy steward. ship, for thou mayest be no longer steward." Her remains were interred in Friends' Burial Ground, at Middlesbro', on the 17th ult. 14th. Near York, SARAH NAINBY, aged 78. 23d. At Skipton-in-Craven, Yorkshire, aged 74, Mary, widow of the late William Benson, of Ulverstone, corn-miller. TO CORRESPONDENTS. S.D.; J.A.H.; J.C.; R E.C.; G.L.N.; T.M.; H.S.; P.S.; W. & P.: R.W.; J.R.; W.M. C.; J. W.; J.II.; J.M M.; W.W; J.D.T.; A.D.; E.M.; E.M.D ; W.R.; J. W.Í.; W.D.; T.M ; G.S.; F.W.; H.W.C.; S. W.; I. W.; A.B.; W.R.; W.H.D.; R.B.; B.D.; W.N.; H. W.; H.HI.; W W.; W.D.; J.M.M.; J.B.; E.G.D.; G.B.; E.S.; and J.M., are received. Also, Memoir of John Sharp; Preston Collection of Hymns and Poetry, second edition; Diary, &c., of Jonathan Burnyeat; How are Increased Supplies of Cotton to be Obtained? The Great Social Question of the Day-Juvenile Crime its Cause and Remedies; The Principles of Moral Insanity. by John Kitching; The South Eastern Gazette of the 5th, and Leeds Mercury of the 9th of 5th Month, and Scottish Press of 19th ult. J.C.-Before inserting his notice, it would be desirable we should see the Essays. Our Stockport correspondent may retain the number he refers to. WANTED, after the Vacation, a STEADY WOMAN FRIEND, from 25 to 30 years of age, whose Duties would include the Charge of the Girls' Cloth ing, Assisting in Mending and in the Getting-Up of the Elder Girls. She has a Sitting-Room and Bed-Room to Lighter Articles, in which she would have to Instruct the herself, subject to the Care therein of Girls who may be Slightly Unwell. She takes her meals in the kitchen. For particulars as to Wages, &c., apply to the SUPERIN ENDENT. NEWTOWN SCHOOL FOR BOYS, Benevolus.- Remittance safe to hand, and its application WANTED, an ASSISTANT TEACHER will be seen to. A Member. We note his suggestion as to giving names, but deem our practice hitherto the least objectionable. J. C-n. He may obtain full information about the Association referred to, by applying to Cornelius Hanbury, Plough Court, Lombard Street, London. In cases of repetition, unaltered, FOUR insertions, if ordered at once, will be charged as THREE. for the Third Class. A lad of good acquirements, who has lately left school, would be considered suitable. An adequate salary will be given. Apply to JONATHAN PIM, Dublin, or BENJAMIN GRUBE, Clonmel. WANTED, by a Young Man, a Situation as ASSISTANT in the Ten or Grocery Business. Address, J. O., care of the Editors. WANTED, in the Drapery and Clothing latter Branch. Business, an ASSISTANT, to attend chiefly to the Apply to R. W. & T. W. MARsn, Dorking. WANTED, a young Friend, between 14 and 18 years of age, as an APPRENTICE to the Confectionary Business. Address, D. D., care of the Editors. Payment expected on publication, except when, for WANTED shortly, a Steady and Confidential mutual convenience, a running account becomes necessary. Remittances may be made in Postage Stamps, or Post-office Order, either for Advertisements, or the Annual Subscription for the Paper. TO CONTRIBUTORS.-No communication of any kind is ever inserted in this paper, unless accompanied, confidentially, with the name and address of the author. To AGENTS.-Our friends who kindly serve us in this capacity, are particularly requested to observe, that Notices of Births, Marriages, Deaths, Advertisements, and Movements of Ministering Friends, require, in order to insure insertion, to be in our hands TWO DAYS BEFORE the end of each month. ASSISTANT in the Tea Trade, one who is willing to make a permanent engagement, if found suitable, would be preferred. Applications, with references and salary stated, will be forwarded to the Advertiser, by W. & R. SMEAL, Gallowgate, Glasgow. WANTED, at the North of England Agri cultural School, Great Ayton, near Stokesley, Yorkshire, a respectable, middle-aged Woman Friend, as йOUSEKEEPER. The general care of the family, in all the domestic arrangements, including a maternal interest in the Children, especially the Girl when employed in house-work, are the leading duties of the situation The various stores of the househol 1, and their appropriation, will be under her care, together with the clothing of 72 children. Ability to keep the accounts connected therewith is indispensable, and some acquaintance with dairywork is considered desirable. As the wife of the Superintendent resigns the situation, on account of her health, early application is requested, which may be addressed to Katharing BACKHOUSE, Darlington; or to the Secretary, ISAAC SHARP, Middlesboro'. BRITISH A Monthly Journal, CHIEFLY DEVOTED TO THE INTERESTS OF THE SOCIETY OF FRIENDS. FRIENDS' FIRST-DAY SCHOOL ASSOCIATION. THE Annual Meeting of this Association was held in the meeting-house, Ackworth, on Fourth-day evening, the 1st of 7th Month. There was a numerous attendance of men and women Friends, and some of the elder scholars of Ackworth School were also present. JOSEPH THORP presided, and after making a few introductory observations, called upon the secretary to read the report of the committee. The report stated, that the interest felt by Friends generally in the subject of First-day schools appeared to be increasing; that the number of Friends engaged as teachers, and of scholars under their care, was probably greater than at any former period; the numbers in each case having about doubled during the last ten years. The recorded number of teachers in England and Ireland was 470, and of scholars 3845. The report contained an account of the visits paid by deputations from the association, with the view of promoting the cause of First-day schools, to Friends at Bolton, Liverpool, Warrington, Nantwich, Alderley, Manchester, Lancaster, and Preston; and also of a series of meetings held with Friends in and near London, in furtherance of the same object. These visits appeared, in nearly every instance, to have been of a satisfactory and encouraging character, and some new schools have been commenced in consequence. The committee urged the importance of providing good school rooms in convenient situations, and, when practicable, near meeting-houses. The beneficial effects upon the minds and characters of the teachers produced by their occupation were also alluded to; as well as the necessity for those who would effectually instruct others, to be themselves taught in the school of Christ. After a few observations from JOSEPH THORP and JOHN PEASE, who both expressed their concurrence with the report, and an inquiry from WILLIAM BALL, relative to an adult class recently established in Bristol, to which the secretary briefly replied, Dr. THOMAS (of Baltimore), said, that he warmly desired the encouragement of Friends engaged in the work of First-day school teaching, believing that the occupation would be valuable to themselves, even if the results were not very apparent. He esteemed it VOL. XV. a privilege to be present at the meeting, and did not doubt but that the Divine blessing would rest upon the labours in this field, quoting the words of our Lord, "Look on the fields, for they are white already to harvest," &c. He thought there was hardly any other department of Christian labour which was more valuable, and reminded his hearers of the promise to those who water others, that they shall be themselves watered. Some conversation then ensued on the continuance of visits by deputations. The secretary stated, that the places which had been so visited, in addition to those mentioned in the report, were the following, viz., Huddersfield, Leeds, Bradford, York, Malton, Sheffield, Hull, Shields, Sunderland, Newcastle, Stockton, and Darlington. WILLIAM THISTLETHWAITE then called the attention of the meeting to the prevailing negleet of public worship by the working population. He believed that about three-fourths of this class habitually absented themselves from places of worship. He feared that the Christian bodies were gradually losing their religious influence on the working-classes. He thought that no church could be kept in a healthy condition, without maintaining intercourse with the masses of the people surrounding it. He wished the attention of our Society to be more directed to this subject, believing that it would not necessarily involve any departure from its principles. J. D. APPLETON alluded to the results of the visit of the deputation to London, in the establishment of four new First-day schools, which, though small at present, he hoped would prosper. He wished further visits to be paid by the deputation. EDWARD SMITH had been much interested by the information contained in the report, and in the remarks on the benefits resulting to the teachers themselves, which he thought were very skilfully unfolded. He thought that the visits of deputations ought not to be confined to those places from which actual invitations were received. In reference to the remarks of William Thistlethwaite, he was not prepared to believe that the religious bodies were losing their influence over the working-classes. Almost all movements for the benefit of the poor had begun with the middle classes, and Friends had pretty largely taken a share in them; but he should be glad to see them still further extending their efforts in the same direction. WILLIAM BALL hoped that the deputations would pursue their work. He also alluded to William Thistlethwaite's remarks, as affording much matter for reflective minds. THOMAS PUMPHREY wished the teachers to decide for themselves, whether to pursue the visits or not; but he agreed with Edward Smith, in thinking that they need not be confined to those places from which invitations were received. He expressed his pleasure at the presence of so many Ackworth scholars, and the hope that many of them would become First-day school teachers. It was a labour of love, and required some self-denial; so that those who engaged in it should sit down first and count the cost. He thought that all persons engaged in teaching must have been instructed by listening to the report. RICHARD H. SOUTHALL was gratified at observing the interest exhibited in the First-day school movement, and hoped it would increase. He had been particularly gratified at the encouraging reports of the adult school at Birmingham. JOSEPH GILPIN inquired whether there were many schools for adults, in addition to those at Birmingham. The SECRETARY replied, that schools exclusively for adults were not numerous, but that several schools contained a proportion of adults, and young persons nearly of mature years. JOSEPH PEASE said, that whatever pecuniary assistance was required by the teachers, would be cheerfully afforded by Friends. Although they might be able to some extent to appreciate the labours of the teachers, he thought they hardly could do so fully. He strongly urged the value and need of female schools, in which he thought the young women of our Society might be most usefully engaged; and dwelt upon the beneficial effect upon the teachers themselves. As an encouragement to teachers, he adverted to the instance of a former scholar in the Newcastle school, who had emigrated to Denmark, and who had expressed great gratitude for the benefits he had received. THOMAS SATTERTHWAITE said, that the visit of the deputation had been very beneficial at Bolton, and encouraged a prosecution of the work. JAMES BACKHOUSE also thought the result of the visits to have been such as to warrant a continuance of them. The question of holding a conference of teachers during the ensuing winter, was then discussed. EDWARD SMITH thought, that if the holding a conference would interfere with the proper attention to visits by deputations, it ought to be deferred for a time, as the same Friends would probably have to take part in both. JOHN NEWBY thought, that the increase which had recently taken place in the number of teachers, was a reason for holding another conference. CHARLES L. BRAITHWAITE had been a First-day school teacher for twenty-three years, and desired the encouragement of all engaged in the work. He alluded to the vital importance of a prayerful spirit, and to faith in the efficacy of prayer, narrating an instance, in which the prayers of a teacher on behalf of her scholars appeared to have been remarkably answered. He hoped the deputations would continue their labours. JOSEPH BARRETT observed, that all who begin to teach must feel that they have themselves much to learn; and that teachers must not be discouraged, if the results of their labours do not immediately appear. JOSEPH ROWNTREE moved the adoption of the re port. Whilst admitting the value of the visits paid by the deputations, he thought that the teachers of the various schools ought not to be dependent upon such aid, but to rely mainly on their own resources. He then alluded to the importance of a constant increase of knowledge and skill in teaching, as being necessary to prevent the teacher from growing weary in his work; comparing the expanding views which this progress in skill and knowledge would give him of the nature and scope of his engagement, to the widening prospect which we gain in ascending a mountain, forming, as it does, a constant incitement to pursue the ascent. He also felt it to be needful, that teachers should not easily be offended by the waywardness of those with whom they had to deal. If we looked into the deformities of our own hearts, we should not be unwilling to bear with the infirmities of others. JOSEPH COVENTRY had listened to the report with much satisfaction. He alluded to the importance of visiting scholars at their own homes, as he regarded the work in school as only a part of the work to be done. ISAAC BROWN was much interested in First-day schools, although he had not taken much part in the work himself. He appreciated the value of small efforts in country places, and thought that a too exclusive attention had been devoted to large towns. JOHN HALL THORP said, that more attention was required to the construction of good school-rooms, with convenient class-rooms attached. He thought that the school-rooms should be near meeting-houses. HENRY WILSON confirmed these remarks. J. F. CLAPHAM wished the committee to prepare plans for the construction of school-rooms. JOHN PRIESTMAN alluded to the necessity for continued economy, and trusted that the association would not engage in anything connected with buildings. The names of the committee for the ensuing year, having been proposed by THOMAS SATTERTHWAITE, and seconded by JOHN FORD, the meeting separated. FANATICISM. A DIALOGUE. For THE BRITISH FRIEND. A. We were talking, if you remember, on the subject of your ancestors in religious profession, and of the acts of fanaticism and wildness of which some of them were guilty. I should be glad if you would clear up one or two points on which I am at present rather in the dark. B. Ah, yes; I remember. It was respecting the circumstance of the early Friends now and then performing somewhat singular acts, such as entering places of worship and preaching there, publicly warning magistrates and others in authority, preaching in the streets and highways, &c., &c. Well, how dost thou think I can aid thee? A. Why, you seemed to think that your Friends had, somehow, a right to preach in the churches; as much so as the regularly appointed minister. Now, my idea is that this is altogether a fallacy. B. That is to say, I suppose, that if I, or any of the Friends in this day, should come during the service to thy place of worship, and, after it was concluded, should begin to address the congregation, I, or my friend, as the case might be, would be doing that which we had clearly no right to do? A. Exactly so. I will tell you how the thing occurred to me. I once heard a conversation between a rather eccentric friend of mine, a clergyman, and one of your people, which turned upon the subject of worship. It seems my friend was pretty fully acquainted with your practice in this particular, which appeared to him rather absurd. "If I were attending one of your meetings," said he, "instead of sitting there doing nothing, I should be for standing up, giving out a hymn, and pitching the tune for the congregation." Now, would he not be justified, extraordinary though his conduct might appear, just as much as were George Fox and his co-religionists? ing in mind the fact that, under all these beatings, bruisings, stonings, &c., "the poor Quakers never flinched, never returned an angry menace or a single blow, and I think there is something rather praiseworthy about them, and, at any rate, a courage of endurance which even thou canst not altogether despise. A. No-I do not, I assure you. At the same time, though it seems so clear to you, I do not think it is so to other people, and I confess it is not so to me. Now, in the case of their publicly reproving ministers, as also in that other, of warning or denouncing magistrates and judges, I suppose you would justify them on the ground of their believing it to be their duty so to do. Is not that so? tion of the propriety or rectitude of the transaction? B. The feelings of the individuals, certainly, could not affect the sense of duty which the Friends had previously. Assuming that this sense really existed, the act would be right without reference to any after feelings. B. Well, no. I think not. The parallel certainly seems a fair one, yet in reality it is the reverse. Thou art assuming that the circumstance of the meeting together of Friends for Divine worship is an exact counterpart B. Their religious duty. Yes, I believe I should. to the meetings which Friends formerly preached in, A. Yes, their religious duty. And of course you and that thy singing Friend bears a close resemblance would consider the feelings of the individuals so testito the exhorting Quaker. That assumption is inad-fied against as of little or no account in your estimamissible. In point of fact, the mere surface objection of impropriety, which is so keenly felt now, did not then exist. The simple circumstance of any one addressing a congregation now, other than the usual minister, is held to be an intrusion and a disturbance, and is therefore highly resented. But in the seventeenth century the case was very different. The right which thou so summarily denies to Friends was so far from being an unrecognized one by their contemporaries, that ministers very frequently invited godly members of their flocks to conduct a part of the services, or to expound the Scriptures. The time was one of great religious excitement, and the fact of an individual having a word of exhortation for the people certainly was not very unusual, and as certainly was not the same offence it would be considered now. A. Then you think Friends had a right, regarded as an abstract question of rights? B. History affords us much evidence that the general sentiment was in favour of the practice, and, therefore, without inquiring very nicely as to the strict acceptation of the word, I should say that, by the sanction of custom they had a right. A. Well, it seems very plausible. It just strikes me, however, that if this right was so clear, and was so universally recognised, how was it that the poor Quakers were so frequently sent to prison for its exercise? B. "The poor Quakers" were indeed well acquainted with the interior of prisons, and their rights were seldom allowed to stand in the way of the pleasure of their persecutors. But, in point of fact, only a small part of the sufferings they endured were attributable to this practice. The accounts left us of the judicial proceedings adopted by their adversaries seldom make the offence of Friends to consist in the act of preaching; but that what they preached was offensive or blasphemous. And it is notorious that there were numerous instances in which Friends were allowed to proceed unmolested, sanctioned by the approval of both priest and people. 4. Then to what do you attribute the severe treatment which, at least on some occasions, they were subjected? A. Just so- -that was my idea. Well, now, referring again to the eccentric speech of my clerical friend. My friend fully believes that in your religious meetings, you act a foolish part in sitting so long a time in silence. He thinks that the time is just so much wasted, and that by the devout exercises of singing, prayer, or preaching, it might be much better employed. Now, supposing without his breaking in upon your solemnities with the solemn chant of the Old Hundredth, or the strain of the Doxology, he stood up, and deliberately selecting a text of Scripture, began a sermon. Supposing that he took the opportunity to explain what he regarded as your doctrinal errors on the subject of worship, and concluded by a general exhortation to you to return to the safe inclosure of the national church. I say, on this supposition, could you fairly condemn him? You might not like his interference-your feelings might be hurt by the tenor of his observations, but could you, on your own terms, fairly take exception to his conduct? Nay, would you not rather be compelled to justify him, precisely as you have justified your ancestors? (A pause.) A. Mind I give you the full benefit of the change which has taken place in the manners and habits of ordinary life. I assume that my friend is not offensively personal-that he does nothing extravagant or ludicrous-and that he does not interrupt any recognized minister. In short, that what he does is strictly in accordance with what he regards as his religious duty. On the whole, I do not see that you ought to object to him. B. Well, I must confess thou hast drawn up thy case with a good deal of skill, and that it is as strong, perhaps, as it could well have been made. Still I do not regard it as quite impregnable. I think I see a distinction; and in this instance it is a distinction with a difference--which will enable me to B. To the simple and very obvious circumstance, reject or to silence thy friend without necessarily conthat their communications were not agreeable to the demning those whom, though living in early times, I auditors. I can very readily understand how a worldly-regard as mine. Of course the difficulty in thy own minded or hypocritical priest should feel rather uneasy mind has no existence. Thou wouldst condemn such under the plain speaking of these men in earnest ; and a procedure in toto. it is not so very difficult to imagine that the resentment of such a man would be shown in something more substantial than mere words. Receiving the impulse from their pastor, or deriving it from their own quickened sensibilities, the congregation made it a mere personal quarrel, and, for the hard words of the Friends, they returned them hard blows. Bear-hold to the one, and let go the other. A. Yes, I should. The difficulty is one which, it appears to me, naturally presents itself, on the terms upon which you defend the peculiar acts of your fore. fathers. I do not admit the validity of the reason in the one case, any more than I do in the other. You do. I shall therefore be glad to know how you will B. Suppose we defer our further conversation to another period. I shall be very glad to try and explain the matter a little further, but at present it is somewhat inconvenient. A. O, by all means! But I shall not forget the subject, mark you. B. Nor I either. Farewell. EXTRACTS FROM HARTLEY'S SERMONS. "IF any man will come after me, let him deny himself, and take up his cross, and follow me." These words contain the indispensable condition of our discipleship in every age of the church, whilst it continues in a militant state. Sit down then, professors, and count the cost of being a Christian; for you must not think of sacrificing to the Lord your God of that which costs you nothing, and perhaps this will cost you more than you are willing to pay: as, first, it will cost you the love of the world, for, if any man love the world, the love of the Father is not in him; secondly, it will cost you the world's love for you-"If ye were of the world, the world would love its own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Thus we find that it will cost much to be a Christian; and that if we mean to purchase this goodly pearl of gospel salvation, we must keep back no part of the price, but sell all that we have to give in exchange for it. But how hard is this doctrine! how few can bear it! what pleadings of nature, what torturing of the Scriptures, what ingenious pretenses, what learned evasions in favour of the sin that most easily besets us, and to reconcile duty with inclination! By the King's Daughter, is meant the Church of Christ; by which we are not to understand any one particular outward church, according to the narrow and confined notions of some concerning that word, but the whole collective body of holy souls, under whatever dispensation they have lived, or however dispersed over the face of the whole earth; of this multitude gathered out of all nations and languages, which no man can number, is composed that church, which Christ so loved that he "gave himself for it, that he might sanctify and cleanse it, with the washing of water by the Word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish." The glory of Christ's kingdom stands not only in righteousness but in peace; and, accordingly, we are told, that in those happy days of the church, when true religion shall be established and exalted in the earth, there shall be no destroying in all God's holy mountain: and when the kingdom of Christ is begun in the hearts of his children, this truth is already exemplified; for there the destroying spirit is cast out, and all is love, joy, peace; for as the King's Daughter, like the King's Son, is meek and gentle to others, so does she enjoy a state of complacency and serenity within; and, indeed, if we have not the peace of God in our hearts, we can hardly be at peace with others. But, alas! how many amongst us content themselves with being children, both in knowledge and grace, all their life long, seek to know little more of their religion than what they formerly learned in their catechism; and if to the repeating of their creed and confession, and to their joining in the outward ordinance, they add a decent performance of the other parts of external worship, think that they have done God good service; but this is sticking in the first principles or rudiments of the doctrine of Christ, and not going on unto perfection. Nay, some go further, and yet come far short of the mark, even such as have attained to much knowledge in the Scriptures, can talk wisely about doctrines, argue learnedly from the law and the testimony, can distinguish betwixt covenant and covenant, and comment critically upon the great points of faith, grace, and justification; but their knowledge is all scientifical, it is received from the letter only, and therefore passes no farther than the head; their law is outward, and not the law of the spirit of life, and their testimony is outward, not the living witness in themselves, and therefore they are only wise about, but not unto salvation; for though the natural man may form much ideal knowledge in his mind from the words of Scripture, yet "the things of the Spirit of God he receiveth not, neither can he know them, because they are spiritually discerned." True religion, then, in the power and right knowledge of it, lies deeper than ordinances or doctrines; it reaches to the inner parts, or rather springs up there, even in the hidden man of the heart, where Christ bruises the serpent, erects his throne, and consecrates us temples of the living God; here the true worshippers worship the Father in spirit and in truth. You may be as active and industrious in your temporal affairs, as busy in your shops or farms, or as intent upon the management and improvement of your estates, and more so, than the best of your neighbours, rising up early, late taking rest, and eating the bread of carefulness; you may thrive and prosper in the world, provide things honest in the sight of men both for yourselves and families, enjoy the good things of this life with decency and reputation, and leave the rest of your substance for your babes; and in all these things your maxims and worldly prudence will meet with applause, and posterity will praise both your sayings and doings, and will go and do likewise; but for all this you may be as slothful, in the sense of the text, as Solomon's sluggard, who will not plow by reason of the cold; for it is spiritual sloth that is here spoken of, which is by far the most fatal kind of it, even that by which the soul is left destitute of all spiritual cultivation and nourishment, unprovided with every saving grace, and, consequently, void of its true interest in Christ; if diligence be wanting here, it is but lost labour in every other instance, "For what will it profit a man if he gain the whole world and lose his own soul?" Thou sayest that thou art a Christian, and in evidence of it, frequentest the church and sacrament; thou profanest not the Lord's-day, nor his holy name on any other day; thou art neither a drunkard, whoremonger, nor extortioner; thou art true and just in all thy dealings, hast morning and evening prayers in thy family, sometimes readest a good book, and oecasionally givest something to the poor; but if this be the whole of thy religion, thou hast got to the end of thy line before thou hast half learned the Christian catechism: thy religion, O man, is chiefly negative; or, if thou hast taken in some of the outward duties, thou hast left out all the inward graces of it. Behold! here is not a word of faith, hope, and that charity which is the love of God and man; not a word of thy being a sinner, nor of the way of thy recovery: thou sayest thou dost so and so; but dost thou hope to be justified by thy doings? Know of a truth, that if thou settest up thyself for thy Saviour, Christ will profit thee nothing. Hast thou not seen that thou art by nature a child of wrath, born into the world under the curse of sin, and that unless thou be born again thou canst not enter into the kingdom of heaven? Hast thou not seen the pride and |