tions, the subject, that impressed his mind, gradually dies away, and expires in silence. In this case you find him resuming his natural position, and returning to conversation with the company as before. It sometimes happens, however, that, in the midst of his meditations, he feels an impulse to communicate to those present the subject of his thoughts, and breaks forth, seriously explaining, exhorting, and advising, as the nature of it permits and suggests. When he has finished his observations, the company remain silent for a short time, after which they converse again as before.

Such a pause, whenever it occurs in the company of the Quakers, may be considered as a devotional

For the subject, which occasions it, is always of a serious or religious nature. The workings in the mind of the meditating person are considered either as the offspring of a solemn reflection upon that subject, suddenly and almost involuntarily as it were produced by duty, or as the immediate offspring of the agency of the spirit. And an habitual silence is as much the consequence, as if the person present had been at a place of worship.

It may be observed, however, that such pauses seldom or never occur in ordinary companies, or where Quakers ordinarily visit one another. When they take place, it is mostly when a minister is present,

and when such a minister is upon a religious visit to families of a certain district. In such a case such religious pauses and exhortations are not unfre quent. A man however may be a hundred times in the company of the Quakers, and never be present at one of them, and never know indeed that they exist at all.

CHAP. VI.

Custom before meals-ancients formerly made an oỗlation to Vesta before their meals-Christians have substituted grace-Quakers agree with others in the necessity of grace or thankfulness—but do not adopt it as a devotional act, unless it comes from the heart-allow a silent pause for religious impressions on these occasions-observations on a Scotch grace.

THERE was a time in the early ages of Greece,

when men apparently little better than beasts of prey, could not meet at entertainments, without quarrelling about the victuals before them. The memory of this circumstance is well preserved in the expressions of early writers. In process of time however, regulations began to be introduced, and quarrels to be prevented, by the institution of the office of a divider or distributer of the feast, who should carve the food into equal portions, and help every individual to his proper share. Hence the terms Aision or equal feast, which so frequently occur in Homer, and which were in use in consequence of the division just mentioned, were made use of to shew, that the feasts,

then spoken of by him, were different from those of former times. When Homer wishes to describe persons as more civilized than others, he describes them as having this equal feast. That is, men did not appear at these feasts, like dogs and wolves, and instantly devour whatever they could come at, and tear each other to pieces in the end; but they waited till their different portions of meat had been assigned them, and then ate them in amity and peace.

At the time when we find the custom of one man carving for all his guests to have been in use, we find also that another had been introduced among the same people. The Greeks, in the heroic ages, thought it unlawful to eat, till they had first offered a part of their provision to the gods. Hence oblations to Vesta, and afterwards to others, whom their superstition had defied, came into general use, so that these were always made, before the victuals on the table were allowed to be tasted by any of the guests. These two customs, since that time, have come regularly down to the present day. Every person helps his family and his friends at his own table. But as christians can make no sacrifices to heathen deities, we usually find them substituting thanksgiving for oblation, and giving to the Creator of the universe, instead of an offering of the first fruits from their tables, an offering of gratitude from their hearts.

This oblation, which is now usually denominated grace, consists of a form of words, which, being expressive either of praise or thankfulness to God for the blessings of food, with which he continues to supply them, is repeated by the master of the family, or by a minister of the gospel if present, before any one partakes of the victuals, that are set before him. These forms, however, differ, as used by Christians. They differ in length, in ideas, in expression. One Christian uses one form, another uses another. It may however be observed, that the same Christian generally uses the same form of words, or the same grace, on the same occasion.

The Quakers, as a religious body, agree in the propriety of grace before their meals, that is in the propriety of giving thanks to the author. of every good gift for this particular bounty of his providence as to the articles of their daily subsistence, but they differ as to the manner and seasonableness of it on such occasions. They think that people who are in the habit of repeating a determined form of words, may cease to feel, as they pronounce them, in which case the grace becomes an oblation from the tongue, but not from the heart. They think also that, if grace is to be repeated regularly, just as the victuals come, or as regularly and as often as they come upon the table, it may be repeated unseasonably,