which it diffused, it produced a certain suavity of behaviour towards them.  By the abolition of polygamy it allowed of no division of a man’s love among many women, but limited it to one.  Thus it made one woman dearer than another, and of course every individual woman of consequence.  By the abolition of polygamy, it added to their consequence again, by raising them from the rank of slaves to that of the companions of men.  This importance it increased again by the inculcation of specific duties towards them, and by the doctrine, that, as all, without exception, were equally accountable for their actions, and the Divine Being was no respecter of persons, so all, whether men or women, were of equal importance in his sight.

But though Christianity has operated, as it always will, where it is felt in the heart, to the production of a tender attention to women, and to the procuring of an honourable station for them in society, we have yet to lament, that this operation has not been more general, considering our public profession of this religion, than we find it at the present day.  Women are still seldom appreciated as they ought to be.  They are still weighed in a different scale from men.  Their education is still limited, as if their understandings, notwithstanding the honourable testimony which history has borne concerning them, were incapable of high attainments.  If homage be paid to their beauty, very little is paid to their opinions.  Limits also are assigned to the sphere of their utility.  To engage in other pursuits than they do would be thought strange.  In short, the education they receive marks the inferior situation for which they are considered to be designed.  Its tendency is mostly to outward shew.  Formed like dolls or play-things, which are given to children to captivate by outside appearances, they are generally rendered incapable of exhibiting great talents, or of occupying an important station in life.

But it seems to have been reserved for the Quakers us a religious body, to insist upon that full practical treatment and estimation of women, which ought to take place wherever Christianity is professed.  They have accordingly given to the females of their own society their proper weight in the scale of created beings.  Believing them to have adequate capacities, and to be capable of great usefulness, they have admitted them to a share in the administration of almost all the offices which belong to their religious discipline, so that, independently of their private, they have a public character, like the men.

In the first volume, I had occasion to observe, when treating on the subject of the discipline, that representatives were chosen by the men out of their own body to the different meetings which were then named.  Just so it is with the Quaker women.  Representatives are appointed out of these by the other women on similar occasions.  I stated also that, at certain times, the men assembled by themselves; that they discussed