THE FRIENDS' EXAMINER,

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Religious, Social, and Miscellaneous Review.

No. I. FIRST MONTH, 1867.

OPENING REMARKS.

PROBABLY amongst the first questions which will greet our new periodical will be the words, "Why is it needed? To what end will it subserve?" In our opening remarks we will, therefore, endeavour to inform our readers upon these two queries.

On the first point, we would observe that in this age of periodical plethora, when nearly every sect and association has its own literary organ, it is by no means unreasonable that a community like the Society of Friends, numbering in the United Kingdom about 15,000 members, and holding principles and practices materially differing from many Christian brethren around them, should possess a quarterly or serial magazine which, without in any wise committing the body to its contents, should be specially devoted to the promulgation and advancement of its Christian doctrines, and to the elucidation of its practical opinions and theories concerning human happiness and progress, civil government and national and international duties.

When we reflect, also, how largely the Society of

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Friends is in the present day mixed up with various philanthropic movements, it is in our estimation highly desirable that the inward principles upon which its outward actions are professedly based should be more conspicuously brought into view. So much good in this age is the result of combination, and unitedness of action is so essential to the removal of long-standing abuses, that to advocate the non-union of Christian professors with irreligious men to benefit humanity, would be to destroy many a noble work. But on the other hand, just in proportion as he can thus become all things to all men by outwardly combining against outward wrongs, so is it compulsory on the Christian disciple to show unflinchingly and unmistakably the secret spring of his own actions, that men seeing his good deeds may glorify, not him or his works or his companions, but our Father who is in Heaven.

The simple and unchanging profession of the Religious Society of Friends since its rise two centuries ago, has been that of humble followers of Christ, desirous to do his will on earth. We do not here pause to enquire how far this profession has been carried out; such an investigation would not affect our basis, although it would doubtless result in sorrow and humiliation at the many wanderings from beneath the Father's hand, and the many desertions from the loving fold of the heavenly Shepherd. To this standard, therefore, we desire to adhere, and anything contrary to it can form no part of true Quakerism.*

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* Whilst we have a firm belief in the intellectual soundness and clear reason upon which the principles of Friends, based upon the teaching of the New Testament, can be upheld, it is yet a certain truth that an unconverted man cannot be a sound Quaker. We rejoice indeed that the wondrously clear vision given to George Fox is better understood, and pure Quakerism more admired, by

Now as the primary ground upon which a follower of Christ can rightly labour in any cause, is a sense that he is engaged in advocating only that which is consistent with his divine teaching, and as in the sight of God the impelling motive is of greater moment than the resulting act, it appears to us of great importance that our members should habitually recur to first principles, and see how far their actions are in a true harmony with the teachings of the Spirit of Truth. There is so very much in human organizations and political agitations, and even in philanthropic labours, which tends to draw us away from the gentleness that is in Christ, and from a simple obedience to his law, that unless we are continually retracing our steps mentally, and measuring the road backwards from action to motive, as well as forwards from motive to action, we get astray from the path of right, until possibly in an unhallowed zeal and blind enthusiasm we are like Saul of Tarsus, found breathing out threatenings and slaughter against people or things with which the Lord has no controversy. Not only so, but remembering the words of Holy Scripture, "Whatsoever ye do, do all in the name of the Lord Jesus;" and knowing also that unless our works are of faith, unless love to Him is the inward producing cause of our varied exertions on behalf of others, there can no true blessing rest on the labourer or on the labour, it is of deep import that we should in our overt actions boldly confess Him who is our source of life, and honour Him first in all our secular and philanthropic labours.

No true victory was ever won by lowering the

the thoughtful intellect of this day than in any former one, but a theoretical assent alone is valueless. In the words of Geo. Fox, they must be "a peculiar people in the life of righteousness;"—a spiritually baptized, cross-bearing, as well as orthodox people. Holiness of life must be the fruit of orthodox profession.

rallying standard, and no lasting benefits can attend the introduction of expediency and human policy in the stead of Christian duty. He only is a true patriot, a noble citizen, a wise reformer, who makes the Christian code the real mainspring of his social and civil life.

To this end therefore do we desire in the second place to labour,—to awaken amongst all our members of both sexes a greater sense of the need that exists that, if our works be seen of men, the credit of them may be given less to the "Society" and more unto Christ. "We are nothing, Christ is all," was the saying of worthy George Fox; and it needs an emphatic reiteration from the lips of every Friend who is in this day working prominently in the outer courts of philanthropy and social progress.

We have no desire to withdraw our forces from a diligent labour in every good field where seed can be sown or a harvest reaped. Scattered as Friends are in small knots over the country,-mostly in a comfortable condition in life, and occupying, in the smaller towns more especially, a position of much real influence, educated soundly, if not showily, and with, alas! an almost instinctive love of business, and keenness in money accounts, it is no great marvel that they produce an impress on local affairs far beyond what their number would warrant us to expect. Long may it remain so; may the day be far distant when either the squire or the clergyman or the poor in country places, or Churchmen and Dissenters in towns, shall cease to feel the leavening effects of a few sturdy Quakers, who will side on neither side unless from individual conviction; and who will firmly uphold, in a Christian spirit, the right of private judgment in things social, political, and local. We therefore desire, as stated in the prospectus of our first number, to give a hearty though humble aid to every

association that will promote the real welfare of our fellow-countrymen, and exalt their social and political happiness in the widest sense; and our columns will be open for contributions of this kind.

Yet we do not hesitate to confess that we have a higher aim than this in attempting the present periodical volume. Valuable and notable as the service of the Friends has been in most of the philanthropic schemes of this century, we cannot believe that the high level of Christian evangelization on which our forefathers stood is destined to finish its career in the comparatively low level of popular philanthropy. We arose as a religious, not as a philanthropic Society, and if we would be true to our vocation, the lower must be kept in subjection to the higher. "It is not reason that we should leave the word of God to serve tables;" but rather that, as in the days of old, we should "give ourselves more continually to prayer and to the ministry of the word." Such was our origin,-such our first works; and if we would again display the fresh vigour of youth, such must be the secret wherein our strength lies. Without this we shall, like Sampson, be grievously shorn of our strength, and become weak as others; but with it, neither green withs nor new-spun cords can bind us, or check our progress. "The Quakers will die out (said a Christian gentleman, now gone to his rest) You will soon become extinct.-You have done your work-aye, great works, too, and you can afford to die!" The words were offered as comfort, not in scorn; but is there one amongst us in this day who can respond to the appeal-Yes! we can afford to die ?We believe not. The work laid upon us as a religious Church during the last century, dwindles in comparison with that which we believe lies before us, in the times to which we are hastening with an ever-increasing speed. True it is, that in the first fifty years of our