-perhaps more than any other that deep sense of personal responsibility, which infuses a singular strength into the characters of men, and fits them to take the lead in those channels of human activity wherein law and custom have directed their energies.

It may very safely be assumed, that some influence has diverted this force of character from operating for the enlargement of the Society's borders; otherwise its published figures would not record a diminution of 60 members in six years, whilst the general population increases some hundreds every day.* We do not now propose to enquire what this influence has been. Probably we should find not a little to admire, even in the trains of thought and modes of action, which have contributed to a result that can hardly be regarded with satisfaction by any. When the number of paupers or lunatics in a nation diminishes, men do well to rejoice, for they rightly judge the sum of human woe has lessened. But if the members of a religious association believe their views and practices most nearly to accord with the Saviour's will, and that their adoption promotes the highest welfare of man, and enhances the Redeemer's glory, it is difficult to see on what grounds indifference to numerical declension can be defended.

J. S. R.

* In 1866, the births registered in the United Kingdom were 1,013,070, the deaths 665,859,-making the increase 347,211951 per day. As 561 persons emigrated daily, the nett increase was 390 per day.—Quarterly Report of Registrar-General, No. 72,

p. 6.

THOUGHTS ON MANY THEMES.-No. 2.

BY FRANCIS FRITH.

INDOLENCE, to whatever subject applied, is an ignoble trait of character; in religion and in the means of usefulness, it is a sin closely associated with selfishness. It is a question whether mere emulation is not a nobler principle of conduct. Yet, were there no higher motive for exertion than personal vanity and empty ambition, no wonder that a man should say to himself, "If I succeed in this or that project (which is doubtful), what do I gain to compensate for all my toil, and for some inevitable mortification and shame?" Such, doubtless, is the worldly-wise reflection which has quieted into chronic indolence hundreds of men of high capacity for usefulness. "A life of learned ease" is an especially seductive idea. Let us plead guilty to a strong sense of its delights. Competence, health, leisure, the best books and an almost passionate enjoyment of them, associated, perhaps, with the taste and the power for imaginative composition-truly these are dangerous conditions! May we not safely say that only the quickening power of Divine Grace can present purer and higher sources of enjoyment, better aspirations, more acceptable dedication of talent, more useful and ennobling work!

What are their dis

PERSONAL AND SOCIAL RELIGION. tinctions? How far can they be disconnected? In what sense, and in what degree are they truly and legitimately independent of each other? I offer this as a fine subject for a thoughtful essay. My space will only permit me a few general remarks.

First, as regards the essential individuality of religious life. The Christian dispensation undoubtedly extended and deep

ened this principle. It is but quoting almost literally the words of Scripture, to say that, under it, the soul of each believer is a distinct temple for the worship of God, in which He himself is sole worshipper and priest. There is an isolation about religious experience which, although very grand, and necessary to the idea of a thorough, practical religion, is yet very solemn-almost appalling! Even the little child must walk very much alone, learning his own weakness and his heaven-bestowed power; and the strong man has often need of all his strength to bear his own burden. A man may be equally a Christian in the desert as in the crowd.

What, then, do we gain by association as a religious body? What obligation rests upon me to concern myself with church polity, or with the private religion of my fellow-Christians? How can these be any portions of my own individual religion? Will it be any the deeper, quieter, or more availing, by rising to the troubled surface to mingle in its tossings and its storms? Inevitably, and very naturally, we shrink into ourselves; and, assuredly, a limited experience of social action does not help us. Its responsibilities, its perplexities, the clashing of sentiment with men whom we love and honour, and, above all, the little that we seem likely to accomplish, are enough to make "Quietists" of all but the naturally restless and insensitive, if it be a matter of feeling and of choice.

Ah, my brethren! for how many of you am I not now writing? how many of you would, if you dare, and if it were possible, subside into merely individual Christians? How often, after a fresh commingling with the elements of social religion, do your spirits eagerly fly home to their arks, in the depths of the heart? How often do they then find some feathers ruffled that take time and patience to smooth,some pulses beating that do not instantly subside?

Yet, you are not selfish in your religion, nor careless of your neighbour's welfare. It may be far otherwise! He was not an indolent, nor an unfeeling religionist, who wrote (paraphrasing, be it remembered, the prophet Jeremiah),

O, for a lodge in some vast wilderness," &c. Thankfully have you welcomed, from time to time, an impulse to help in ever so trifling a degree, an individual, or the church. And when you have beheld their needs, you have often and earnestly cried, "Here am I, Lord, send me!" Notwithstanding all this, you and I are called "Quietists ;" and we are rather inclined to accept and love the term, than to quarrel with it. Possibly we Friends may have cherished an extreme of Quietism, and no wonder, when we see the opposite tendency so lamentably rife. But, if Quietism be an unsleeping jealousy, not to run unless we are sent; if it be a deep appreciation of the doctrine, that "creaturely activity" and "head wisdom can never do the Lord's work, nor tend to our own substantial good; then may the day be far distant when Friends shall cease to be "Quietists!"

But this is, confessedly, an imperfect statement of the case. We would by no means ignore the claims of social religion. We know well that Reason and Scripture and our own convictions forbid that we should regard personal safety and happiness as the sole end and use of our religion. In the first place, the glory of God must be recognized. We were created-and surely no less redeemed-for His pleasure. True, He has all power, and could, if it so pleased him, promote His own glory and pleasure by means altogether independent of our help. But I will not deny that He has clearly ordained that His work upon earth shall be promoted by human agencies. Then, the individual question is this, What has He for me to do? Now I can safely and confidently answer a large portion of this question for every man and woman living. Thy first and chief and last business is, to perfect individual religion! All other work that may be assigned to thee is, so to speak, incidental, and to a large extent accessary to thy own great personal task. I think I may venture to add another general answer: It is in vain for thee to look for work abroad until thy affairs are in a satisfactory state at home; else, thou

wilt not be truly commissioned. Let us not expect it; let us not be straining our eyes into the darkness for work to do there-neglecting the ray that shines upon our own hearthstones; showing that our own houses are not yet in order. Let us never desert this great and true Quaker principle. I am afraid of no social activity that oversteps not this boundary. That which a really pure-hearted man does publicly, will never be much, if anything, to the hurt of the Church; that which a man does who is himself but half what he should be is almost certain to be,-like his own character-at any rate a mixture of right and wrong—of good and evil. I know for certain, by the bitterness of my own feelings, that I have written a truth of mighty import. Let us take it earnestly to heart!

"PATIENT IN TRIBULATION." "Tribulation worketh patience, and patience experience, and experience hope.”

There is a handmaid of the King of kings, of modest mien, with down averted eyes, and ever for the poorest, lowliest things, the patient offices of love she plies. Gaunt Trouble was her immemorial sire :-a widow she of life's extremest scope; the sage Experience has been nurtured by her, whose boy has grown into the angel, Hope. E'en for her sire, by all beside unloved, sweet PATIENCE harbours no ungentle thought, well knowing that his chastisements have proved the means by which her constancy was wrought. For, that her meek submission hath not failed,-for her great sorrows and her many tears,—she sees the majesty of FAITH unveiled, his words of power miraculous she hears.

Therefore, be patient in the midst of trial; bow with deep reverence to the Sovereign will; though He pour over thee his sorest vial, yea, though He slay thee, thou shalt trust Him still! Patience, at last, shall triumph over trouble! Now, comfort ye my people, saith our God! who, for our sins, hath recompensed us double,—and, for His mercy, hath not spared the rod !