months, one of the most active of the Abolitionists, my Friend Joseph Sturge, accompanied by three others, has paid a visit of investigation to the Islands; and a brief summary of their observations may not be inappropriate here:

In the first place, the Island of Antigua with a population of 30,000 slaves, and producing a large quantity of sugar, adopted the alternative of immediate abolition. It possessed, it is true, some local advantages; especially that of being greatly dependant upon imported provisions; which makes it necessary for the negroes to work for money, to purchase their food: instead of being able to support themselves by the produce of their provision grounds, with very little labour, as in some other islands. It had also been for a long time the scene of much Missionary labour. Half a century ago, the Moravians had gained a footing in the island; which they have maintained ever since. And, with the aid of other societies introduced of later times, a large proportion of the population is now receiving Christian instruction.

With these deductions from the fairness of making a comparison between Antigua and other islands, let us now see how freedom has answered in Antigua.

All parties agree that it is a benefit: the Estates are worked in many cases more economically, and to much better profit: the masters are relieved from many Sources of annoyance in the conduct of their labourers; who now work for wages with spirit and diligence. The negroes are, as may be supposed, much better off, and happier though at present suffering from the circumstance of the wages given by the masters being somewhat too low; compared with the present unusually high price of provisions. Almost the only exceptions to this bright state of things are found on five Estates, on which the Managers had obtained so bad a reputation, that on the introduction of freedom, the negroes would not remain upon them. In a few cases, two-thirds of the people left immediately; and the Estates are still feeling the effects, in not having been able to bring others to supply their places; whilst the imperfect cultivation, consequent upon the want of labourers, is rapidly injuring the property. Of the infatuation with which some of the Managers were possessed, one instance may suffice. A Manager of one of the estates, considering it necessary, on the declaration of freedom, to be strict with the people, actually turned the cattle into their provision grounds. The people had now, however, the remedy in their own power, and they left him, and the Estate; which has been almost ruined in consequence. In the other islands, in which the Apprenticeship has been adopted, as a professed preparation for freedom, it would appear to have very much failed of its object. Too many of the masters, instead of making the best use of it to conciliate the affections of the people, and to induce them to remain with them when free, are acting on the System of getting as much out of them as they can, during the six years of apprenticeship; leaving the future to take care of itself. Things have consequently a strong tendency, in many places, to the state to which they have been brought in the cases described above. In Antigua, and (it may be anticipated) elsewhere, from the increased irritation which is growing up, and from the great facilities which the fruitfulness of some of the Islands offer for living without hard labour, many will cease to work in the cultivation of sugar after 1840. Still, the attachment of the Negro to his home, and his already acquired artificial wants, are strong counteracting principles; and, with the improvements in management which freedom allows, may probably prevent much diminution in the produce of the Islands.

The moral and intellectual condition of the Negroes has made wonderful advances; they are rapidly acquiring education and self-respect; and though much cruelty is still exercised, it is no longer the hopeless bondage of interminable slavery.-R. H.

ART. II. Notice of Thoughts on Water-Baptism.'

In my last Number but one I treated the subject of Water-baptism, and gave, with the argument of two Friends in favour of the Ordinances,' a portion of my own thoughts; in which, I have been since told, I have left the subject rather vague. And I will freely confess that at present my own thoughts are in that state, as regards what is best for Friends generally to do in the case. I may be obliged to return to the consideration of this; but in the meantime should say that I have had sent me by the dear Friend who wrote it, "Thoughts on Water Baptism, by Robert Jowitt," just published. This tract of 22 pages 12 mo. is written in an admirable spirit; but it offers nothing new as quaker-argument on the subject. The main position assumed by the author is, that Christian baptism-the baptism enjoined by our Lord before his ascension,-is the baptism of the Holy Ghost: a most desirable and salutary experience to be sure, as here in part figured out to us-for every Christian to undergo. But this is what should be; and belongs to spiritual cleansing-not to modes of teaching and initiation; where we have to consider what has been and is, and here the argument fails-for the author takes much pains to prove (what may be admitted at once, without satisfying his desire) 'that our Lord did not institute water-baptism as an ordinance in His church. Certainly, Christ foundwater-baptism' already instituted among his countrymen, and submitted himself to it, thus to fulfil all the righteousness of an Israelite. Having received it himself, he bestowed it by the hands of his disciples on others, to designate publicly the associating of such converts to the body of believers. This thing (which it is absurd, and a begging of the question, to call by the name of John's baptism) he enjoined, I believe, on his apostles when he was about to be taken up; and it has continued in point either of form or intention (we may as well candidly admit) in the Church to this day but in such hands, and so charged with superstition in the practice, and overcharged with false doctrine in the exposition, that we need not wonder that the quakers should have thrown it up, and (for reasons already given) substituted nothing of their own.—ED.

J. LUCAS, PRINTER, MARKET-PLACE, PONtefract.

ART. I.— Yearly Meeting of 1837: Tithe and Church-rates, &c. London, Sixth Month, 3rd.

The Yearly Meeting of Friends, which sat down on the 24th ult., concluded its labours last evening: the most prominent subjects of deliberation at this time, and the manner of treating them, will be noticed (as last Year) for the satisfaction of my Christian friends.

There is no abatement of the rigour of exaction for TITHE, &c., on our members, which may not be ascribed to accidental causes: the amount taken from Friends in the interval now reported being Eleven Thousand, One hundred and seven pounds, Eight shillings and tenpence. The same set of Quarterly Meetings, fourteen in number, exhibits the same sort of collusion in respect of Tithe taken in kind, or without warrant, and to nearly the same amount as before: the sum total this year of Tithe taken in kind is £479 9s. 4d. The supineness exhibited, by the parties concerned, in this way of bearing (or eviting, rather) the Testimony, may serve at once for an index of the general temper of the society as regards real quakerism, and for a key to the circumstances of our now desperate case. It is clear that, but for the interference of the Legislature to commute the Tithes, we should now go on, passive or half-willing supporters of the Hierarchy, to the end of our race as a sect. The provisions of the Commutation Act do not however satisfy all our Members, as doing away the principle of Tithe ; and some few distraints were reported as having taken place under the Act. It was advanced at much length by a Friend (in the Committee of the whole house, commonly called the Committee on Epistles) VOL. V.

2 A

that we might now bear our testimony, and yet comply with the Commutation; but this was too much even for the approvers of the payment of Impropriate tithe, one of whom seemed to be assisting at the Table, and it was resolved to advise our members to faithfulness, in opposition to the new order of things, on the same principle as had been shown under the old. Of the three classes of our members liable to the operation of the New Act-the Landowner cultivating his land, the owner letting, and the tenant holding, it was contended that the two latter could not avoid the payment-so that it was not to be expected of the first, that he should refuse. But it was replied, that it was evident from the accounts of sufferings, that Friends had continued to prefer the passive mode of contributing this income for the clergy: and a Friend being once distrained on, the business was thus done for both parties interested in the refusal-or, a Tenant not a member having paid, the allowance by his Landlord was equivalent to a distraint on the latter; he having no way left by which to recover.

The silence of the Meeting for sufferings for more than a year past *

That body petitioned the Commons on the subject some time before the Yearly Meeting, 1836, in the following terms :—

"To the Commons of the United Kingdom of Great Britain and Ireland in Parliament assembled.

The petition of the undersigned respectfully sheweth

That the religious Society of Friends, commonly called Quakers have, from their origin, conscientiously refused the payment of the rate, called the 'Church Rate,' for which refusal they offer to Parliament the following reasons:

First. Because this Rate is exacted for the repair and upholding of buildings, wherein a mode of worship is performed to which they conscientiously object. Secondly. Because this Rate is levied to meet the expenses of ceremonials in religion, which they believe are not in accordance with the simplicity of the Christian dispensation.

Thirdly. Because they believe that man is accountable to Christ Jesus, the Supreme Head of the church, for the exercise of his religion: and they consider it an infringement on the rights of conscience to compel the members of any Christian community to contribute, either directly or indirectly, to the support of a mode of worship from which they feel themselves constrained to dissent.

Acting upon these principles, the Society of Friends have been, and to the present day are, subjected to much grievous and vexatious suffering and loss of property their goods being distrained to satisfy those demands; which, though often of so trfling amount, involve in the recovery of them heavy expenses.

Finding that the question of the continuance of this Rate, is about to be brought before the House of Commons, your Petitioners do respectfully, but earnestly entreat the Legislature that they will take prompt and effectual measures for the relief of tender consciences, by the abolition and utter extinction of this Rate. Such an act of Christian equity will, your Petitioners believe, advance the cause of true religion; and thus contribute to the promotion of the welfare and happiness of their beloved country.

Signed by us, Members of a Meeting appointed to represent the said religious society in Great Britain and Ireland." [Here follow the signatures.]

London, the 14th day of the 3rd month, 1836.

The foregoing petition was presented to the House of Commons on the 20th of the 4th month, by Charles Lushington, Member for Ashburton."

on the subject of Church-rates, not according very well with our place as Testimony-bearers against every exaction of the kind, a Friend was induced to propose in the Committee on Epistles that this meet ing should be instructed by the Yearly Meeting to proceed again to the Legislature as soon as it might find a suitable opportunity, to request our exemption from this impost; leaving the manner of doing it to the wisdom of Parliament."

A minute to that effect was accordingly taken into the Yearly Meeting. On its being read from the Table, the Friend who had originated the measure rose to support it, and entered a little into the subject on the simple ground of our Testimony: but letting the meeting know, in the course of what he said, that he would have preferred, but durst not hope for, the act of the Body then assembled in a petition. signed by the members at large, praying also to be heard in evidence on the whole case, this view was presently substituted; and a Committee nominated to prepare the document forthwith. These Friends were about to retire for the purpose, when a Friend, in good esteem but not usually active in our proceedings, threw out a doubt whether we had not been hasty in our conclusion' in the Committee on Epistles. The hint was taken at once by the Conservatives, especially those at the Table; and so well improved by mixing up, with the simple question of our Testimony and the propriety of exhibiting it in its season, the consideration of this or that mode of relief to be expected (whether out of the Church-lease profits, or the Consolidated Fund-whether in fact by a Whig or a Tory measure) that the Meeting got bewildered once more; and all ended in the never-failing and now always welcome conclusion, of referring the whole back to the discretion of the Meeting for Sufferings!

The next prominent topic was a Proposition' (as such papers are technically termed) from Westmoreland Quarterly Meeting: stating that some of their members had received the Ordinances of baptism and the Lord's supper,'-asking for the judgment of the Meeting upon such compliance, as making our members amenable, or not, to the discipline; and, in the former case, for directions how to proceed in the discipline against them.

This is one of the most important and most startling appeals, that the Meeting has had made to it within the whole range of my remembrance. It is plainly connected with a confession, brought forth by the discussion of the Answers to the Queries, that a great number of our young Friends have been attending other places of worship'-and that, for some time past, a much larger proportion than usual, of the parties disowned or resigning membership, have gone out on religious conviction, to join other denominations of Christians. These circumstances are completely blinked by the formal short way of stating, that Meetings for worship on First and other days of the week neglected by many of our members'-leaving the cause of the neglect to be inferred, as pleasure, or worldly mindedness, or unbelief; without a better motive appearing in any case. In some debate which ensued

6

are