men, may be equally irreconcileable with the essential doctrines of religion, yet between true science, on the one hand, and true religion on the other, there is never more than an apparent antagonism. The man of science and the theologian-the representative characters in the contest actually going on-are both earnest for the truth, as they understand it. Each is uncompromising in regard to what he deems false in the teachings of the other, and hardly willing enough to see his own overthrown, even by the proof of their falsity. But time inevitably brings about the triumph of the truth. The tendency of scientific discovery, and the discussion growing out of it, is to purify theology -to divest its philosophy of the false dress of creed, and symbol, and tradition, which hides its truth-and to reduce its morality (now encumbered with factitious duties) to the simplicity of the Sermon on the Mount. The truths of religion are as fixed as the stars in the firmament of heaven, which shine for ever and ever.

You may, my friends, rightfully hold your faith in divine things to be above and beyond all the possible mutations of scientific theory; and you may learn also how to disregard the dogmas and threats of a pretentious theology. No doubt of wise man nor sneer of fool need disturb your trust, either in an existence after death, or in the assurance given that, if your hearts are pure, you shall see God-a promise, surely, whatever it may mean, of the best estate for you in the whole universe. With our half-blind eyes, we cannot now see plainly even the things revealed, nor, with our dull minds, understand. But there is good hope for the race that, in the progress of its evolution, its powers may be so enlarged and strengthened that it will be able to apprehend the whole truth, and that then all the mysterious things of life, all the dark places of the earth, will be, to its clear vision, illuminated by the blended radiance of religion and science-the very Glory of the Eternal.

REST IN JESUS.

MUCH is now said respecting rest in Jesus, as if it were a new experience; and this it doubtless is to many; but the doctrine of its being attainable was preached by George Fox, and is as old as the Bible; for it is most clearly taught therein, especially in the New Testament.

How beautifully is it set forth in the fifth chapter of the Epistle to the Romans, and of the second to the Corinthians and how graciously did our Lord invite the heavy-laden to come to Him, and promise to give them rest! He, the Son of God, by whom the worlds were made, condescended to leave the glory which He had with the Father, and come down to suffer on the Cross for us; and surely we dare not refuse that which He asks of us in return, viz., the entire surrender of the will to Him! in order that, while passing through this world of trial, we may enjoy perfect rest. He invites us to cast all our care on Him; and, when we have discovered how utterly powerless are our own efforts to free ourselves from the bondage of sin, we shall surely rejoice, with unbounded gratitude, that we are permitted to decline choosing for ourselves, in anything small or great, and may humbly confide in Jesus to decide for us, and to lead us continually, as He would have us to go!

O there is no way so blest as this! and those who know it for themselves cannot but earnestly desire it for their fellow-pilgrims.

That every conflicted soul may be enabled to make this surrender of self, and thus find entire repose in the guidance of the adorable Redeemer, is the prayer of their loving friend,

KATHARINE BACKHOUSE.

CHURCH MEMBERSHIP.

Ir is not our intention in this contribution to the Friends' Examiner to go into a consideration of the merits of every method that has been devised for creating a membership in various Christian denominations.

Membership in the Society of Friends is just now engaging much attention in that body, and it is to this subject that the remarks which follow have reference. They are put together, not as a finished essay, but in a somewhat disjointed manner, with the view of challenging the ideas of others on the question, rather than for the defining of settled opinions.

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A feeling prevails, more or less, among Friends, that our present plan of membership is inefficient, not to say in some respects objectionable. Discussions often took place as to whether a Christian community ought to include among its members any who have not given evidence of true conversion of heart." Some are decidedly of the opinion that it should not; others believe that the lambs of the fold form a very important part of the flock; and that the Apostle Paul sanctioned this view in several of his Epistles, especially in 1 Cor. vii. 14, where the children of Christian parents are spoken of as "holy." But whatever the individual opinion entertained, some alteration in, or addition to, the existing membership is felt to be required. When Friends were first gathered into a distinct religious body, they received (rather than claimed, let us hope), the appellation of "Children of Light" but there was no definite membership among them for many years; and George Fox and his col

leagues recognised the Society as composed of "Friends, or professors with Friends."

The membership was subsequently settled, in consequence of the introduction of a rule, requiring that "the state of the poor among them should be properly inspected and relieved;" none being allowed to go upon their parishes for assistance. This, of course, held out a worldly inducement to "profess with Friends," and hence the necessity of drawing the line, by means of membership, between the real Friend and the professor.

The membership thus established became hereditary, unless forfeited by bad conduct, and thus arose the anomaly that so long as a Friend avoids any obvious ill-conduct a birthright membership can be retained, although its possessor be not truly a Friend in his religious view or practices; while, on the other hand, no one can be received into membership without careful investigation being made respecting his religious opinions and the consistency of his conduct with the profession of Friends.

If we have obtained the assent of our readers to these statements, we are agreed that some modification in the existing arrangements is desirable; let us, then, feel our way towards a remedy.

Sudden changes generally involve some loss, however beneficial in the main ;-a loss which may be avoided by a gradual movement in the desired direction. In Church organisation, especially, opposition should not be borne down, but conciliated; changes should never be imposed upon theory only, but should be first tested by experience. Yet one of the evidences of spiritual vitality in a religious body is evinced by its being able to adapt fixed principles to changing or varied circumstances.

Observe the operation of this vitality in the effects produced by the reception of Christianity on the Divinely-ordained polity of the Jews. Even of a

dispensation originating immediately from God it is written: "Now that which decayeth and waxeth old is ready to vanish away. Those parts of the law which were ceremonial were but temporary in their value, and on the bringing in of a better covenant they dropped out of use, or ought to have done so.

From that time till this the progressive developments of Christian faith have called for successive modifications of outward forms, in obedience to its expansive power. Probably this is a law of healthy existence that cannot be resisted without injury; and that in this very adaptation of immutable principles to changing circumstances there is a special provision made to meet our mental constitutions. We allude to the deadening influence of constant repetition, to the monotony of habit, and the danger of even the best things becoming fossilised,-retaining the perfect form of life after the life has fled.

The unsectarian character of the preaching of George Fox and of the early Friends is remarkable. They had no wish to found a new Church; they sought only to revive the simple doctrine of Christ and His apostles, and to call the people at large, whatever their religious profession, or deficiency of profession, to an earnest zeal for a pure faith in Christ, and a hearty consecration of life to His spiritual reign. In consequence, Friends have never been reckoned among Dissenters, and they have, fortunately, never received the patronymic of their leader. Long may they retain the distinction of being no sect, but merely a section of the Church universal!

But to return to our subject. We would deprecate the immediate abolition of birthright membership; such a step would be certain to produce much painful feeling; it would introduce discomfort into families, and probably cause much loss to the Society by the severance of the young from its protection and disci