strength for weakness. His vision is obscured with the film of prejudice. "Go-dress thine eyes with eye-salve: ask of Him, Or ask of whomsoever He has taught, And learn, though late, the genuine cause of all." But there are individuals in the Society fully qualified to investigate its condition, and to devise a remedy, and they are not slothful in the work; still they cannot enforce compliance, nor change men's hearts: they can but persuade and exhort, fully sensible that, "except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain." It is to the fidelity of these guardians of her interest that the Society looks for its progressive enlargement and strength, and in this responsible and dignified service, they may be encouraged by the hope, and sustained by the promise recorded in Holy Writ-"that a little one shall become a thousand, and a small one a great nation; I the Lord will hasten it in his time." The reasons quoted for our decline are true ones, and may be regarded as ramifications of the one primal cause—an unwillingness to bend to the yoke, and submit to that self-denial which obedience to the dictates of the Holy Spirit suggests. "A city that is set upon a hill cannot be hid;" a little leaven may leaven the whole lump; and in proportion to the purity of its doctrines, will be the moral influence of a church, however small its numbers. With respect to the good man whose aid our opponent invokes, to trace the development of Quaker error, so as to seize the true point of attack, it might fare with him as it did of old with Balaam, when sent to curse the children of Israel, and behold he blessed them altogether. Or, peradventure the hand of the assailant might be arrested in the work of demolition by the injunction: "Destroy it not, for a blessing is in it." The author of this "Letter upon Quakerism" has planted his batteries against the walls of our Zion; but he has discovered no vulnerable point, and it might be profitable for him to ponder on the exhortation of Gamaliel in a former age: "Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it." The garrison, though weakened by desertions and death, still holds its own, and, I trust, will continue to do so, undismayed by the predictions of its approaching downfall, to the discomfiture of its adversaries, and the exaltation of the truth through our living Head, and ever-blessed Redeemer -confirmatory of the position so ably illustrated and sustained in the columns of The British Friend, that Quakerism is not Evanescent, but Enduring." 4th Month, 10th, 1856. X. FRIENDS IN THE UNITED STATES.-A New York paper of recent date, states, that from the official statistics of the Friends in the United States, it appears that they have 715 Meeting-houses, with an aggregate membership of 283,023. In Maryland, they have 26 Meeting-houses, and 7760 members; in the District of Columbia, 1 Meeting-house and 200 members; in Virginia, 14 Meeting-houses and 6300 members; and in Pennsylvania, their favourite state, 141 Meeting-houses, and 60,974 members. Correspondence. ROBERT BARCLAY AND FRIENDS' TESTIMONY To the EDITORS of THE BRITISH FRIEND. The quotation is taken from the latter part of the 32d section, under the head Ministry; but in order that Barclay's meaning may be more clearly understood, I will also give the preceding sentence. The to reform and remove all these abuses, and take away two sentences run thus: "The only way, then, soundly the ground and occasion of them, is, to take away all stinted and forced maintenance and stipends. [And seeing these things (tithes) were anciently given by the people, that they (or let them) return again into greatly benefited by them, for that they may supply the public treasure, and thereby the people may be for those public taxations and impositions that are put upon them, and may ease themselves of them."] The writer of the "Observations" is one of those who do not approve of the mode in which Friends claiming Barclay as one holding similar opinions, inbear their testimony against Tithes; and by way of forms us, that "the majority of the Society did not accept Robert Barclay's statement, and in some subsequent editions of the Apology the passage above quoted (in brackets) was actually suppressed." Not to do the writer an injustice, I again quote his words: Apology, considered the right to take tithes a pro"It is clear to me that R. Barclay, when he wrote his perty, much as he objected to its application." Further on, he adds, "R. Barclay would not have thought it right to acquit the owners of land of this claim;" and writes approvingly of those "who conscientiously be lieve the claims of property to be paramount, whatever may be the objections to its application." these extracts are taken, does not express the sentiAlthough the writer of this article, from which ment in so many words, yet he leaves his readers to infer that Barclay himself would have had no objection to pay tithes. dered tithes as property of which he would not have In the first place, we are told that Barclay consithought it right that the owners of the land should be acquitted; in the second place, we have the conscientious belief of some amongst us who consider the claims of property paramount, whatever may be the objections to its application; from these premises, by arrived at, that the apologist would have paid tithes! a peculiar process of reasoning, the conclusion is Let us take the opposite view, and grant that Barclay (whose elaborate Apology, would, we may well suppose, place him in a position of harmony and unity with early Friends) believed that tithes had no place in the Christian dispensation, refused to own or to pay them, and suffered with his brethren in religious profession, for the testimony of a good conscience, what possible object had the writer in view in bringing forward this quotation from the Apology? He must have believed one of two things, either that Barclay held views in unison with early Friends, and approved of their (practical) testimony against tithes, or he did not. If the former, the quotation, which cannot be rightly understood, nor is it fair to give, without the context, serves no apparent purpose, except to elucidate Barclay's opinions, incidentally given, of what may be termed the political aspect of the question; and it should ever be remembered, that tithes are a complex subject-have their legal and historical, as well as religious points of view, though it is the latter more especially that concerns us as a Society. If, on the other hand, we are to understand that the writer of the "Observations" believes that Barclay did not approve the testimony of the Society against tithes that that eminent apologist did not unite with our predecessors in the Truth in their faithful witnessing against these usurpations--let him say so honestly, explicitly, and undisguisedly; but do not, by artful statements, and by an adroit exemplification of the suppressio veri, leave it to his readers to surmise, that Barclay, on this important question, was otherwise than in complete unity with the general body of the Society. 8th Month, 20th, 1856. Δ. IMPORTANCE OF WATCHING AGAINST INNO- To the EDITORS of THE BRITISH FRIEND. ESTEEMED FRIENDS,-It appears to me that at the present time, there is in our Society a peculiar need of watching against some innovations of the worldly spirit and practices, which many amongst us, not only of the young, but those also further advanced in life, are anxious to introduce, under the specious pretence of greater liberality of sentiment, and a more extended charity. They assure us that a conforming as far as possible to the views and customs of those of other denominations will much increase our usefulness, by being the means of throwing down the barriers which separate us from others; and be likely to enable them to see the beauty and correctness of our principles in essential points. This manner of reasoning may sound plausible, and is peculiarly satisfactory and congenial to some, who often feel that to act the part of a consistent Friend in all particulars, and at all times, involves more self-denial, and leads into a narrower path, than is pleasant to the natural part. But is the way to the kingdom changed? do not the terms remain the same, as when our blessed Redeemer uttered the words, "If any man will come after me, let him deny himself, take up his cross daily, and follow me?" The same Christian simplicity which the gospel of Christ inculcates, is still binding, and will ever remain to be so, on those who are sincerely endeavouring to walk uprightly before the Lord, and to live in true dedication of heart to His teachings. tom amongst other denominations so to style nearly all grades, that we are sometimes ready to query what has become of that useful and honourable part of the community who used to be designated men and women. That people generally, in accordance with the prevailing fashions, should call us so, is not to be wondered at; but when we hear Friends themselves so tenacious in applying these titles to each other, does it not seem a wide departure from the simplicity of ancient Quakerism! Would it not sound strange and inconsistent to hear our Meetings for Discipline called Quarterly or Monthly Meetings of "Gentlemen and Lady" Friends? and is it the less inconsistent to use these appellations on other occasions? O that we may be preserved from deluding ourselves with what some are so anxious to make us believe, viz., that the present too general conformity amongst us to the customs of the world, and setting aside what are called the peculiarities, is a proof of greater health in the body and an increased Christian liberality. We know that plain dress and address can, of themselves, do nothing towards cleansing the heart; but as tests of our obedience to Him who testified, "I am not of this world," and who leads His humble followers out of its spirit, they cannot be deemed trifles or non-essentials; and as we are concerned to bend our necks to the yoke of Christ, and that will becomes subdued through His power which is gratified by a conformity to the world, the more shall we see the evils of our inconsistencies, and all superfluity in dress, furniture, &c., will naturally fall off as the leaves in autumn; and we shall increasingly feel, that it is not only our duty but our high privilege, to be faithful in upholding the precious testimonies which are given us as a people to bear. But how great is the necessity for those who feel called upon to lay aside superfluity in dress, &c., and appear as consistent Friends, to be vigilant over their own hearts, and seek to live in the spirit of watchfulness and prayer; lest, by the indulgence of evil dispositions, or giving way to a lightness in demeanour or conversation, they cast a stumbling-block in the way of others, and give occasion for it to be said, they are 'straining at a gnat, and swallowing a camel!" In conclusion, may we bear in mind that refusing a compliance with the fashions aud customs of the world, is, of itself, making a high profession: but let not this view discourage us, or induce us to wish to lower the standard; rather may it stimulate us, with increased earnestness of spirit, to keep inward unto the Lord, seeking daily, and much oftener than the day, for the "renewings of the Holy Spirit," which, as they are faithfully sought for, will be "shed on us abundantly, through Jesus Christ our Lord"-through whose power alone can ability be obtained to persevere in an upright, humble, and consistent walk; and a preservation be experienced, from bringing any shade or tarnish on His blessed truth.-Your friend, D. L. P. ON SCRIPTURAL DIVINE NAMES OR TITLES, When we call to mind how deeply and patiently our early Friends suffered, in the support of their testimonies against the worldly practices and spirit which then prevailed (and which no less at the present time continues to bring reproach on those who are professing to be the followers of the humble and lowly Jesus), should it not excite in us the earnest endeavour to escape the condemnation, which assuredly will be ours, if we are setting light by, and trampling under feet those precious principles, to uphold which they counted nothing too dear to part with, not even life itself. When we read of how much some of these worthies suffered on § 1. The signification of the NAMES and TERMS made joining the then despised sect of the Quakers, adopting the plain scriptural language, and avoiding all the vain customs and ever-varying fashions of the world, can we doubt but that they were divinely required so to do? In addition to many other inconsistencies, I have been much struck of late with a practice which increasingly prevails amongst us, of calling men and women Gentlemen and Ladies." It is now the cus AND THE IMPORTANCE OF THEIR RIGHT APPROPRIATION. use of in any particular science are necessary to be known by every learner in the first place. I SUPPOSE it will be generally allowed that it would be useless to attempt to master a science, without first obtaining a familiar acquaintance with the names and terms employed by common consent to record or convey the knowledge of it. For what would be thought of the mathematician who should set out to teach the problems of Euclid to his class, without first imparting the definition of a mathematical point, line, or angle, &c.? Or how could any one commend the chemist, on the delivery of his opening lecture, if he dashed out at once before an uninformed audience into a rapid enumeration and description of the marvellous compounds of oxygen and hydrogen, carbon and nitrogen, without having given any previous explanation of the qualities of these elementary substances? Surely, in either case, all the knowledge and eloquence of the speaker, would be lost on the wondering hearers, simply for want of clearing the way by a timely description of the names and qualities of the things introduced as his initiatory subjects. It must indeed be evident to the teacher, that it is absolutely essential that every student should become well acquainted with the alphabet of science, before he can reasonably expect to know anything of its interior mysteries. indispensable in the obtaining or diffusing a right knowledge of earthly things, which are as a shadow that passeth away, how much more essential must it be to keep to the correct meaning and use of Scriptural terms and titles in communicating heavenly things, which concern the well-being of the immortal soul, and have their issues with and from the Eternal One? LEINSTER, 8th Month, 1856. (To be continued.) SOME ACCOUNT OF THE LIFE OF WHEN Stephen Grellet was paying a farewell visit to § 2. To the acquisition of a clear and correct knowledge of natural things, it is necessary that the names and terms of Natural Science, made as they are by man, and adopted as best by all, should be used by all in the same UNIFORM SENSE. For those utterances of the human voice, which we call words, are only distinct sounds formed of the breath of man by his organs of speech, and serving by common consent as signs of distinct things, or tokens of the pictures of such things passing before the mind of the speaker, such pictures being termed ideas. Now when a party of two or more persons converse together on any given topic, and one of these employs terms, denoting the chief things talked of in a very different sense from that which is held in common acceptation with the others, how can the same uniformity of view be obtained, or the same fulness of unity be felt, as if all were unanimous on the meaning of every term, and used each in the same sense? To employ words in a sense different from that which is given to them by our neighbour, is, in effect, to speak to him in another tongue; and if this be done, how can we understand one another's speech? Would not this be something-(were the subject of a serious import)-very like an attempt to re-enact the part of the builders of Babel, when their language was confounded? of whom it is said, "so the Lord scattered them abroad from thence upon the face of all the earth." The inevitable tendency of so unwise and incongruous a practice is certainly to endanger a scattering, and not in any degree to secure a gathering into a closer union of views and feelings. §3. If harmony of view on the meaning and use of terms be necessary for advancement in natural knowledge, it is still more so in Divine knowledge; i.e., in regard to the meaning and use of SCRIP-perty of his parents was confiscated, and they were TURE TERMS and TITLES, which were "given by inspiration of God," and recorded by holy men of old, "for instruction in righteousness," &c., "that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3 15-17). This proposition would seem to be self-evident. For the end of Divine knowledge is Christian faith and practice, the maintenance of which by the humble and sincere Christian, is found to be a continual warfare. And as the apostle saith, "If the trumpet give an uncertain sound, who shall prepare himself to the battle? so likewise ye, except ye utter by the tongue words significant* (vonov), how shall it be known what is spoken?" If, therefore, as we have seen, a close and steady attention to the import of terms is *Margin, English version—“Enue Aoyo; sermonem, qui est audientibus perspicuus, cujus sensus a quolibet facile intelligi potest." Schleusner in voc. guards; and mixing with those who were very thoughtWhen of sufficient age, he entered the national less and profane, no doubt tended to efface serious thoughts from his mind; so far did he wander, that he said he was at one time tempted to infidelity. When the revolution broke out in France, the pro thrown into prison. He and his brother Joseph fled in the vicinity of S. Grellet's residence, and he, amongst others, was invited to attend it. He went, accompanied by his brother. It was a large assembly, and D. Darby and R. Young, besides many other ministers of the gospel, were engaged to proclaim it. But S. Grellet was quite unable to understand one sentence that was communicated, being entirely unac quainted with the English language. He did not, however, feel the loss of this, as might have been expected, for the intervals of silence were most refreshing to his mind. He found, in the stillness of this favoured assembly, that for which he had been so long seeking. The light indeed shone forth, and the glory of the Lord was risen upon him. His brother, whose heart was not touched by this humbling power, said to him-"It is no use to stay here; we cannot understand what is said; let us go." "No," said S. Grellet; "we must stay, there is a precious feeling here, which is far beyond words." Deborah Darby and Rebecca Young dined that day at the house of some relatives of the person where Stephen Grellet and his brother had lodged, and they invited these young men to meet the Friends. In a season of retirement after dinner, D. Darby particularly addressed S. G., when (to use his own expression) both his spiritual and outward man were opened so remarkably, that he perfectly understood all she said, to the confirmation of his humble faith in the goodness and mercy which thus opened the way, through the agency of a prepared instrument, for his further instruction in the knowledge of his Saviour's will. Another meeting was to be held in the evening, but S. Grellet did not attend it. When asked to go, he declined, saying, "No; I have had enough; I am full; I must now be quiet." He felt so satisfied with the good imparted, that he preferred retiring to the seclusion of his own apartment, to any fresh excitement which might have diverted his mind from that quiet waiting upon God, to which he had been so clearly directed. Soon after, a fever breaking out in New York, he and his brother left it for a time, and took lodgings in the country. S. Grellet heard that there was a small meeting of Friends at a few miles distant, which he resolved to attend. His brother objected to so long a walk, and the weather being very warm, but Stephen prevailed upon him to accompany him. It was a very small meeting, and they sat down in silence; but they had not waited long before the power of their Divine teacher had overshadowed their minds, and His holy love so contrited their hearts, that they no longer halted between two opinions, but gave up to the heavenly vision; and so insensible were they of the dispersion of the little flock at the usual hour that when S. G. raised his eyes, he was surprised to find that he and his brother were alone, and that his brother was bathed in tears. Thus the same heavenly power, which, on a former occasion, had drawn the heart of Stephen Grellet, now melted that of his brother into tenderness and contrition. They were now brothers indeed, united in the bonds of the gospel. work, to which he had been called in the morning of his days, and to which he had devoted all the powers and energies of his mind. Those who have been privileged to partake of his labours of love, need no further description of his Our beloved friend, S. Grellet, continuing faithful to the light he had received, united himself to the Society of Friends, and was soon called to enter upon the work of the ministry; and, with the approbation of his friends, went forth among the churches to testify of the Lord's goodness, and to call others to share in the blessings he had received. The subsequent life and labours of this eminent minister are well known. At the time he related the foregoing particulars of his youthful days, he was in his sixty-seventh year, and about returning to his family, having been several years in Europe, engaged in the same blessed character. THE SCOTTISH AFFIRMATION ACT. Ir is well known that the above-named act became law on the 25th of 5th Month, 1855, and that in every civil cause, a solemn affirmation in lieu of an oath is made permissive in every court in the United Kingdom of Great Britain and Ireland, without distinction of sect or creed. An order in council is still required, however, to complete this measure of relief, by extending its provisions to all cases of witnessbearing, criminal as well as civil. The conscientious nonjuror has no protection to his person or his property against the lawless attacks made upon him, unless in the promised extension. This state of matters only requires to be known to be remedied. Justice demands it-the innocent claim it-and the spirit and intent of all law concede it. We are therefore gratified to learn, that the anxiety to obtain the full extent of liberty of conscience, in tendering judicial evidence by a solemn affirmation, is as great and as extensive as ever it was. Memorials praying for the order in council to extend the act are being sent off to the queen's privy council. Besides two from the city of Glasgow, the towns of Paisley, Greenock, Linlithgow, Dundee, Dunbar, Haddington, Leith, Portobello, Musselburgh, Kirkcaldy, Edinburgh, Newcastle, Gamrie, Gourock, and Brompton, have added to the number. Provosts, magistrates, and justices of peace, have swelled the list of memorialists. It is therefore surely not too much to expect, that the prayer of the memorials will be heard, and that soon a fresh song of praise and thanksgiving will be given to Him who hath the hearts of all men in his hand, and can say as of old "Let my captives go, not for price nor reward." GLASGOW. THE FRIENDS' PROVIDENT INSTITUTION. For THE BRITISH FRIEND. B. Friends' Provident.-This is so modest, and withal, so unassuming an institution, that we dare say it is hardly known beyond even those most nearly and actively connected with the "Life Assurance world;" and possibly we shall wound the sensitiveness of the esteemed body who comprise the institution-members of the "Society of Friends" (for whom, indeed, the institution was specially designed), by any flattering mention of the present extraordinary position of the Society, as depicted in the very communicative advertisement which appears in this month's number. The twenty-first annual meeting was held the other day, and the directors of the "Friends' Provident In stitution feel pleasure in again calling the attention of its supporters to the substantial benefits which it is silently diffusing amongst its members." Unlike the mass of Provident Institutions the war has not affected its business; in fact, the increased value of money during the last two years has enabled the directors to lay out the accumulated wealth of the institution in an exceedingly advantageous way. Since the commencement of the institution the receipts have amounted to £837,487, including £193,938 "interest on investments." In the same period the Society paid in annuities £91,025; in endowment assurances £25,980; and in claims £196,588. And, after the defrayal of all demands upon the funds, there was an available and securely invested balance in hand amounting to £464,730. THE EVILS OF WAR.-The evils of the war are numerous and direful. It has raised the price of bread and all the necessaries of life. It has thrown many branches of commercial enterprise into difficulties. It has drained the public treasury, and increased the taxation. It has been the occasion of religious, social, and political division. It has hung like a drag upon the chariot-wheels of the gospel, and has hindered the progress of all efforts of philanthropy. It has wasted millions of our treasures, destroyed many thousand lives, and clothed innumerable families in the sable weeds of mourning. But one of its chief evils is the production and maintenance of the state of mind termed the warlike spirit. When this spirit, which possesses all "the people who delight in war," becomes the animating spirit of public opinion, then a nation becomes degraded to the primitive and barbarian condition, and all principles, save those that energize and direct the movements of a community of savages, disappear.-British Messenger. INTELLECTUAL IMBECILITY.-The popular talk about the development of intellect, so far as religion is concerned, is one of the myriad hallucinations that have afflicted the world for ages; and the sooner that public instructors recognize the fact, and attempt to stop the rapid progress of intellectual imbecility, the greater benefit will they bestow upon their pupils. CARD-PLAYING." To dribble away life," says Sir Walter Scott, "in exchanging bits of painted pasteboard round a green table, for the paltry concern of a few shillings, can only be excused in folly or superannuation. It is like riding on a rocking horse, where your utmost exertion never carries you a foot forward; it is a kind of mental tread-mill, where you are perpetually climbing, but can never rise an inch." EVERY man hath in his own life sins enough; in his own fortunes, evils enough; and in performance of his offices, failings more than enough to satisfy his own inquiry; so that curiosity after the affairs of others cannot be without envy and an evil mind. What is it to me if my neighbour's grandfather were a Syrian or his grandmother illegitimate? or that another is indebted five thousand pounds-or whether his wife be expensive? But commonly, curious persons, or, as the apostle's phrase is, "busy-bodies" are not solicitous or inquisitive into the beauty and order of a well governed family, or after the virtues of an excellent person; but if there be anything for which men keep locks, and bars, and porters-things that blush to see the light, and are either shameful in manners, or private in nature-these things are their care and their business.--Jeremy Taylor. IF we were to delay doing good till we could do it perfectly, we should wait too long. A childlike heart willingly and daily strives to improve, and rejoices when any one shows it its failings. Reviews. THE BAND OF HOPE REVIEW, and THE BRITISH THESE publications are admirably adapted for the money. ON THE PROGRESS OF RELIGIOUS LIBERTY, in THE BOY'S OWN MAGAZINE; THE BOY'S OWN In regard to the Boy's Magazine, while it is well |