was led to keep mostly by himself, until the expiration of the time he had engaged for, which was then about two months, thinking his duty to those under his command required his continuance with them. till that time expired.

Some time after his return home, finding one of his acquaintance was separated from the Congregational way of worship, they often were in company together, and at length concluded to meet for Divine worship. Not long after this, he thought it his duty to remove to Strafford, which was then very little inhabited, and in the year 1778, prevailed upon his wife to remove thither. Soon after he came there, finding a few persons of religious inclinations, they concluded to hold meetings on first-days, which were accordingly held in the year 1779, at the house of Eliza West, widow, and afterwards removed to said Timothy Blake's house, where a meeting has ever since been continued.

He informed them the first meeting was held in silence, after which his mouth was opened in testimony; that he has since been concerned at times, to visit some neighbouring towns, and appointed meetings in them. Several others of their neighbours appearing convinced of the same principles with himself, since they first held meetings, and the most of those with whom he first united, falling away, there are now about nine families, called members of their body, who mostly are a tender hearted people, but rather raw and inexperienced. They appeared very thankful for the visit, kindly received the advice that was imparted to them, and seemed heartily disposed to profit thereby, being in a good

degree made sensible of the infant state of their religious progress.

At a place called Sharon, four and a half miles from Strafford, two families having been convinced within the course of the year 1786, they have settled a meeting-house there, at the house of Matthew Herrington, held once in two weeks, which is attended by T. Blake, and the intermediate day these generally attend at Strafford. They appeared to have had very little acquaintance with our Society, otherwise than by report, and none personally with any member of it, and it did not appear they had ever read any Friends' books, except Richard Davies' Life, and William Penn's Advice to his Children.

On first-day, the 22d of 10th mo., 1786, Thomas Colley and his companions aforesaid, attended their meeting, which was as large as usual, although they had no notice of this visit previous thereto; at the close of which Thomas Colley expressed a desire to see them again next day, and of having a meeting at Sharon on third-day, which they very readily complied with, and in all of them he was favoured to administer doctrine, counsel, and advice seasonable and pertinent to their situation; and the last meeting was concluded with solemn supplication.

At the close of the second meeting, they had a conference with those in unity one with another, which was to them an humbling season, they mostly attempting to express their gratitude to the Father of mercies for the unexpected favour they had been made partakers of in this visit, their own confirmation in the faith, and sincere desires to take fresh courage, and to be more and more engaged to come

up in their several duties, manifested by the invisible Teacher.

Besides these nine families, there are several other tender hearted people, who met with Thomas Colley and companions, and seemed well disposed; several books were left among them, such as Mary Brooke on Silent Waiting, Grounds of an Holy Life, Penn's Advice to the Newly Convinced, &c.

A Letter from a Member of the Assembly of Virginia to Edward Stabler.

Hanover, January 18th, 1773. DEAR SIR, --I take this opportunity to acknowledge the receipt of Anthony Benezet's book against the Slave Trade. I thank you for it. Is it not a little surprising, that Christianity, whose chief excellence consists in softening the human heart, in cherishing and improving its finer feelings,-should encourage a practice so totally repugnant to the first impressions of right and wrong; what adds to the wonder is, that this abominable practice has been introduced in the most enlightened ages. Times that seem to have pretensions to boast of high improvement in the arts, sciences, and refined morality, have brought into general use, and guarded by many laws, a species of usurpation and tyranny, which our more rude and barbarous, but more honest ancestors detested. Is it not amazing, that at a time when the rights of humanity are defined and understood with precision, in a country above all others fond of liberty, that, in such an age, and such a country, we find men professing a religion the

most humane, mild, meek, gentle and generous, adopting a principle as repugnant to humanity, as it is inconsistent with the Bible, and destructive to liberty. Every thinking honest man rejects it in speculation, but how few in practice from conscientious motives! The world in general has denied your people a share of its honours, but the wise will ascribe to you a just tribute of virtuous praise, for the practice of a train of virtues, among which your disagreement to slavery will be principally ranked. I cannot but wish well to a people, whose system imitates the example of Him whose life was perfect; and, believe me, I shall honour the Quakers for their noble efforts to abolish slavery; they are equally calculated to promote moral and political good. Would any one believe that I am master of slaves of my own purchase? I am drawn along by the general inconvenience of living without them: I will not, I cannot justify it; however culpable my conduct, I will so far pay my devoir to virtue, as to own the excellence and rectitude of her precepts, and to lament my want of conformity to them. I believe a time will come, when an opportunity will be offered to abolish this lamentable evil; every thing we ean do is, to improve it if it happens in our day; if not, let us transmit to our descendants, together with our slaves, a pity for their unhappy lot, and an abhorrence for slavery. If we cannot reduce this wished-for reformation to practice, let us treat the unhappy victims with lenity;-it is the farthest advance we can make towards justice; it is a debt we owe to the purity of our religion, to show that it is at variance with that law which warrants sla

very.

Here is an instance that silent meetings (the scoff of reverend doctors) have done that which learned and elaborate preaching could not effect: so much preferable are the genuine dictates of conscience, and a steady attention to its feelings, above the teachings of those men who pretend to have found a better guide. I exhort you to persevere in so worthy a resolution. Some of your people disagree, or at best are lukewarm in the abolition of slavery. Many treat the resolution of your meeting with ridicule, and among those who throw contempt upon it are clergymen, whose surest guard against both ridicule and contempt, is a certain act of Assembly. I know not where to stop, I could say many things on this subject; a serious view of which gives a gloomy prospect to future times. Excuse this scrawl, and believe me, with esteem,

Your obedient servant,

P. HENRY, JR.

To Friends who belong to the week-day meeting, held at Woodbury Creek, GREETING;

Dear and well beloved Friends,―There remains a concern upon my mind for your growth and prosperity in the blessed Truth, into which the feet of our minds have in some degree been turned, and the spiritual eye in us opened, so that we have had some sight of the beauty that there is in holiness, without which none can see God to their comfort. Dear Friends, I find it to live in my mind to exhort you to a steady walking before the Lord, and with all diligence keep up your meetings, not only on firstdays, but on week-days also; and when you are