We have again to present to our friends the Report of the Annual Mortality in the Society of Friends, in Great Britain and Ireland. It has frequently been observed, how nearly the number of deaths in each year has approximated, but we have this year to notice a considerable diminution in the annual return. We are not disposed, however, to attribute the diminished numbers, chiefly to any special cause connected with health, but consider it rather as one of those fluctuations which are ever found to arise in a series of years, in the mortality of a small community. The number of the dying, however, may be expected to bear, as respects the average, a pretty uniform relation to the number of the living. And if the fact be, as all our late inquiries lead us to believe it is, that we are, though slowly, a diminishing body, we must expect that our average number of deaths will also be found gradually to diminish.

We have often anxiously pondered over the question,—Why the Society of Friends should be a diminishing body? And we propose to give in this place a few of the thoughts which have been suggested to us in the course of our consideration.

In the first place, let us notice the natural causes which tend to the decrease of our Society. We have formerly shown that the mortality among our members is less than in the community at large, which so far as it extends, is of course a reason for the increase rather than the diminution of our numbers. But then we have, on the other side, the well-ascertained fact, that whilst in the community at large, the registered births exceed the deaths, by 45 per cent; in the Society of Friends, the registered deaths actually exceed the births! The cause of this fact is to be found, not only in connection with the number who marry out of the Society, but also in the operation of that prudential check on entering into the married state, which will always prevail amongst a moral people, where the means of subsistence cannot easily and with certainty be obtained. But to whatever we may attribute the cause, the fact itself is a complete answer to the question—Why we are a diminishing rather than an increasing people?

It may be said,—Why are not our religious principles aggressive?—Why, if they be true, do they not find converts among the various Christian communities of our land?—Why, as in the early times of our Society, are there not numerous conversions, and fresh bodies of warm-hearted, and sound-minded believers, added to our numbers?—These are deeply important and very interesting questions, and we are willing to offer a few thoughts upon them, with the seriousness and modesty with which it becomes us to speak on the subject.

We believe, that a mistaken view prevails, in regard to the truest Christian principle being that which will be accepted by the largest number of persons. The experience of all the past ages of the Church contradicts the assumption, and shows clearly that there is in man a deep-seated opposition to the acceptance of divine truth in its purity and simplicity. True vital religion has ever called for the service of man’s heart to God, and in every age, this allegiance has been the state of the few, rather than of the many. The history of the ancient church is full of illustrations of this truth. Whilst Moses lingered on the Mount, whence the children of Israel knew that the law was to be given, and from whence such evident demonstrations of the divine power had been manifest to the people, they were employed in making the golden calf to go before them, and crying “these are thy Gods, O Israel!” And when they had received the law, written by the finger of God, and were somewhat humbled under the correction of their sins, how few were there, who carried out its injunctions in their genuine spirit, and how many were there, who from time to time, defiled themselves by the idolatrous service of other gods. Even when brought by a strong hand, and an outstretched arm, attended by many palpable miracles which were wrought on their behalf, they were seated in the “Land flowing with milk and honey,” which had been promised to their fathers; how prone were they constantly to desert even the profession of their faith, and to serve the gods of the nations which they were sent to destroy; yet in all these times there were a few, and it was probably comparatively but a few, who had not bowed the knee to Baal.

We have evidence of the same fact in the history of Christianity. The beautiful example of the Saviour, and the wonderful miracles which he performed—all for the good of man—failed to attract the high boasted reason of the Greek, or the Roman, or to soften the obduracy of the blind and hard Pharisaic hearted Jew: it was still the few who had sympathy with the character He exhibited, and the truths which He spoke, and who found Him to be to their souls “the power of God unto salvation.” And even when these few were gathered together, and under the extraordinary effusion of the Holy Spirit, many were added to them, and “the multitude of them that believed were of one heart and one soul,” they were still comparatively but a few.

The further history of the Christian Church may appear to some to exhibit a different view, but to us it seems not less clearly to illustrate the same melancholy truth.

It is certain, that during the life-time of the Apostles, many by their powerful preaching, under the influence of the Holy Spirit, were brought to repentance and a living faith in Christ, and we know that not a few sealed their testimony with their blood, yet the simplicity and the purity of Christianity were soon more or less spoiled by the still contracted spirit and notions of many of the Jews, or the false philosophy, not entirely abandoned, of the pagan converts. We doubt not, however, that notwithstanding these deteriorating admixtures, there may be said to have been many—aye, a glorious multitude—who held the truth in its primitive power, and in a large measure of primitive simplicity. Still, when these are compared with the whole population of the countries where the Truth was preached, the real converts must be spoken of as a few, and thus was it evident that there was still an inherent opposition in man to the restraining and purifying doctrines of the gospel of Christ.

And when in later years, whole nations and peoples were said to become Christians, it may well be doubted whether in such times there had not been as great a reduction of the number of true converts of old standing, as there was addition of this class amongst the new ones. Christianity as professed in those days, had thrown off her simple garb, and had decorated herself to please the corrupt taste of the people—as the sun and other heavenly bodies were probably the earliest objects of adoration to mankind, and were used in the first instance as striking symbols of the light and power of the one Creator and Father, so did the professors of Christianity, pretty early present to the people, some intermediate objects of reverence and love, by which those who turned from the simple affiance to the one Great Redeemer and High Priest, might find a rest suited to their carnal, or at least imperfectly spiritual conception of Christianity. And when the temporal church boasted of its universal sway in Europe, and its entire unity, there were probably a smaller number of true Christians within its pale, than existed in the midst of pagan persecutions at the close of the apostolic age.

Let us now look at times nearer to our own, when Huss, and Luther, and Zwingle, by a power not their own, caused many rays of the glorious light of Truth to shine upon benighted nations, and disturbed the slumbers of the corrupted church. Great were, and still are the blessings derived from the great struggle. Many of the bonds of Satan were broken, and many a heavy burdened soul found its long desired rest. Yet how soon was even the brightness of this morning dimmed, and how little progress did the cause of the Reformation make after the departure of the immediate instruments in the great movement.

In Switzerland, not inaptly called the cradle of the English Reformation, the Cantons which, in the first instance received the truth and joined the Protestant cause, continue still to bear the same name, but not one which at that time retained the designation of Catholic, has since become Protestant: and at Geneva, where Calvin taught, and where his doctrines are still professed, opinions which were not less abhorrent to him than the worst of the errors of popery, are openly maintained. Those who now preach the vital truths of the Reformation, are the few not the many.

In England, the iron rule of Elizabeth in ecclesiastical matters, and in particular her requirement of uniformity with respect to the “rags of Rome,” checked the real progress of the Reformation in the English church, but by a reaction which in the ordering of Divine Wisdom, often makes the wrath of man to praise him, it appears to have been the means of raising up an increased antagonism to error, in the persons of men willing to suffer and to die for the cause of truth. It will perhaps be admitted that at many periods of the history of what is called the English church, whilst its nominal members numbered a large proportion of the whole population, the actual number of the genuine disciples of Christ within its pale were in small compass. The revival in some measure, of the spirit of its reformers, even in opposition to the letter of many of its formularies, has, no doubt, in past times, done much to increase its living influence and usefulness, but recent events have shown how large a portion of its clergy instead of going forward in the work of the Reformation, are rather desirous of retrograde movement, and of approximating, if not of entirely returning to the errors of Rome. Such, we ought ever to bear in mind, is the natural tendency of man, and so prone is he, even when raised by the True Light to a perception of the things which are most excellent, to sink again into the grovelling habits of his own dark nature.

We come now to the threshold of our own religious history, and shall endeavour to answer, in substance at least, the queries with which we commenced the present inquiry. It was certainly an extraordinary period of our national religious history, in which the Society of Friends arose—a time in which old foundations were shaken, and an earnest inquiry excited in many minds after the way of truth and of real peace to the soul. We think that it is not assuming, to express our belief, that a remarkable extension of spiritual light and energy was extended to the people of England, in that day, when George Fox, and his early associates, went forth through the length and breadth of the land, and found so extraordinary a preparation for their service in the hearts of their fellow-countrymen.

The first preachers knew a being made Christians themselves, before they went forth to call others to Christ—what a deep sense of sin and of its hatefulness in the sight of God—what earnestness, or rather agonizing in prayer—what joy in the sense of the true knowledge of Christ, and of communion with him in Spirit—what subsequent watchfulness and reliance upon him in every step of their course—what zeal in making known the truth which they had found, and what constancy in suffering for it, yea thinking it all joy that they were counted worthy to suffer for the name of Christ!—Such were the men who were heralds of our religious Society, and by whose instrumentality thousands at least, were convinced of the truth; large numbers of whom gave evidence that they were not only convinced, but converted to God. Need we then wonder at their success? though still compared with the numbers to which they preached, the converts may be said to have been few. It was still the many, who if brought to see as it were their face in a glass, went away and straightway forgot what manner of men they were.

We believe that the number of persons who went under the name of Friends, in Great Britain and Ireland, at the close of the 17th century, was at least three times as great as it is at the present time.

It will be in accordance with our object, to endeavour to indicate what may have been the chief causes of the suspension of those active measures which we have called aggressive,—though full of love, and which marked the early periods of our Society. An historian of the church, who was not insensible of what constitutes true religious energy, has stated, that extraordinary revivals of this kind, have rarely been maintained in their primitive vigour more than about forty years. Rather more than that time elapsed between the commencement of George Fox’s labours and their close, at the time of his death. About eight days previous to that event, he attended a meeting of ministers, in London, and one of those who was present says: “I much minded his exhortation to us, encouraging friends that have gifts to make use of them; mentioning many countries beyond the seas that wanted visiting, instancing the labours and hard travels of friends in the beginning of the spreading of truth in our days, in breaking up of countries, and of the rough ploughing they had in steeple houses, &c., but that now it was more easy; and he complained, that there were many Demases and Cains who embraced the present world, and encumbered themselves with their own business, and neglected the Lord’s, and so were good for nothing; and he said, they that had wives, should be as though they had none; and who goeth a warfare should not entangle himself with the things of this world.”

This characteristic extract will suggest, probably, to many readers, our object in quoting it. If there was cause for the reproof conveyed in it in that day, in which we know the primitive zeal still burned brightly, what must we say of the subsequent, and of the present state of our little church!

Long after the death of George Fox, there continued to be a large increase to the numbers of friends; many who had been wise and great in this world, were made to rejoice in the laying down of their outward wisdom, and in sitting down in deep humility to learn of Jesus, by the teaching of the Holy Spirit in the heart. These were prepared boldly to declare God’s controversy with sin, and the means by which it might be subdued, not omitting to proclaim the alone ground of a sinner’s pardon through the propitiatory sacrifice of our Lord and Saviour Jesus Christ.

We believe certainly that it has never been permitted to our Society to be without its faithful labourers in the gospel, or without many sincere confessors of its doctrines, who, by life and conversation, have been true preachers to their brethren, and to the world in general. Yet we must confess, that whilst as a Society, we continue to profess the same religious views as were held and promulgated by our early Friends, we fear we do not come up in practice to that pure standard to which they attained. The door is open to all the world, yet we sit at ease in our ceiled houses. Many around us are hungering and thirsting for the knowledge of God, yet we are occupied with our farms and our merchandise. Let us not be inquiring, “What shall this man do,” or what should the other have done? but remembering the reproof, “What is that to thee, follow thou Me,” submit ourselves to that humbling, but preparing hand, which was so signally displayed in the cause of those who were engaged in the planting and watering of our religious Society. Then might we again hope to witness an increase of spiritual life and vigour in the body, and thus become as “a city set upon a hill, that could not be hid.”