out of the world," but that "they should be kept from the evil." Many, even among our Society, have fallen the victims of the love of show and expense. This taste leads people into those risks and extensive concerns which often end in their ruin, and are sometimes attended with shameful delinquencies in moral character.

- 1st, 11th Mo.-Prosperity in our passage through life often exposes us to more dangers than adversity. It fosters pride and selfcomplacence; leads us to set a higher value on ourselves than we ought to do, and has a tendency to captivate our minds by the enjoyments of this present world. Adversity enforces humility, and leads us to look forward to another life.

When we indulge ourselves in wishing for power or riches, we are but little aware of what we wish for. To covet power for the sake of ruling over others, and making them subservient to our will, we could not justify, even to ourselves. And if we covet it with the idea that it will enable us to do much good, and that we may use it for the benefit of others, experience will, most probably, convince us that we have laboured under much self-deception. If we covet riches that

we may spend them in ease and luxury, we shall find it end in disappointment; for it is not in the power of such things to confer real happiness. And if we covet them with the prospect that we shall be more useful to others, and have the capacity to do more good, let us consider the deceitfulness of our own hearts, that they may not be enlarged as our abilities are increased, and that where much is given, much will be required, whether it be of knowledge, power, or the good things of this life.

"Let your moderation be known unto all men ;"* is the language of Holy writ: and this moderation should be prevalent in our desires as well as in our conduct. If we do but in good earnest apply the power, the knowledge, or the riches, of which we are at present possessed, to do the good that we can, we shall perhaps have a more ample supply than we had estimated, and our lives may be productive of much fruit; like the widow's oil in the cruse which appeared to be but a small quantity, we shall find that it will produce a sufficiency for all our wants.

If we are called to any station or situation in life, I do not know that we ought to reject it, merely because responsibility is attached

to it; for if we can do good, we should not shrink from labour because it is unpleasant to us, but if duty point the path, set our hands and our hearts cheerfully to the work. There is scarcely any thing in life to which some degree of responsibility is not annexed. If we are blessed with sound limbs, we ought to use them according to their office; if with a good understanding, we are bound to cultivate it. If we are possessed of riches, we should use them as good stewards who are to account for them. If we have servants, we are responsible for our care and good treatment of them; and if children, much more

So,

and likewise to labour for their benefit in various respects. No relationship or situation in life can be exempt from responsibility; and though we may not covet those situations where it is increased, to endeavour to escape it wholly will be in vain, because, in the nature of things, impossible. To be content wherever we are, or in whatever circumstances we are placed, filling up the measure of our duties as well as we are able, is the only wise and safe plan; the plan which will most promote our happiness in the present life, and give us a well-grounded hope that we shall receive the welcome sentence of "Well done thou good and faithful ser

vant;""enter thou into the joy of thy Lord."*

6th, 11th Mo. Some friends who are anxiously solicitous for the welfare of their children, are yet fearful of giving them much religious instruction, lest their minds should be led to form any improper ideas, or acquire a wrong bias. But whilst we endeavour to guard against one extreme, we should be careful not to fall into another; and I think some previous religious knowledge is necessary, before children can learn the benefit to be derived from silent waiting.

When Samuel went to Eli, with the apprehension that he had called him, the instruction that he gave him was, "Go, lie down ; and it shall be, if he call thee, that thou shalt say, Speak, Lord, for thy servant heareth." Here seems much comprised in a short sentence. Samuel is informed by Eli, who it was that called him, how he was to answer, the readiness he ought to show in attending to whatever might be imparted to him, and his willingness to obey; for all this is implied, in "thy servant heareth."

7th, 12th Mo.-Thou shall not " put a

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stumbling-block before the blind, but shalt fear thy God."* These two things seem incompatible with each other. We cannot fear God, and do that which will cause the blind to stumble; for "cursed is he that maketh the blind to wander out of the way."+ And if we consider the import of these texts, we shall be led to conclude that they extend much farther than the thing specified, and should so operate, as to have a general influence over our conduct. It should be a settled rule, never to lead any body astray, whether bodily or mentally blind. should never prompt any one to do any thing that we think not right for him to do, either by an affected show of civility to him, or for our own gratification: never propose to any one to do that, which we should perhaps say, behind his back, he had better not have done; it is a breach of that truth and sincerity of conduct which we ought inviolably to maintain. We are in a higher degree culpable, if we lead those astray who are young and inexperienced, and who are probably looking towards us in some measure for guidance and protection. Job comforts himself with having been "eyes to the blind, and feet to the lame." And I believe we shall always