But as the wise man prayed "Give me neither poverty nor riches," so may he also pray, who has taken a full draught of life's experiences, “Give me neither labor nor rest," or rather, "give me of both in that proportion which will maintain body and mind at the point of maximum activity." So for the quantity of labor, and for its quality, may it be a portion of that work of the Lord which is ever to be performed and is always in season. In its hurry to pray with all its strength for the rest which it craved, the race has, O, so many times and so long, prayed incoherently, or prayed the prayer of cursing in its labor! As the boy in the story was kept busy carrying stones from a heap at one end of the yard to form a heap at the other, and then carrying them back again, how constantly are we employed in useless carrying of stones, and how often do we heap them upon the richest soil of our garden, which ought instead to be made to bring forth abundantly-an hundred fold! God's work is always to be done, but sometimes we are blind, and sometimes we are ignorant, and sometimes we will not see, that his work is the only work for us, and so we idle away our time or do useless labor, while others do our share and undo the knots which we have wrongly tied.

It is time that we were doing somewhat better than we have hitherto done,-time that we considered well whether the prayer that we are praying is an honorable and a Godly prayer; whether the work which we are doing is a part of the work which the world really needs, and whether the world will be the better for it when it is done, and not only whether our prayer of labor shall be followed by the reward of rest. Is it not possible for us to take a comprehensive view of this question, to feel our responsibility in relation to it as the great responsibility of our lives, to feel that for this we were born, for this cause came we into the world, that we might dig and manure and irrigate a little spot, and so leave the world somewhat richer at the last for the life which we have spent in it?

It is not possible for all to philosophize upon great life questionsknowingly to work out these social problems, but happily there are always influences at work which tend to the settlement of them by lateral pressure. And so at this day and in this regard, while we must be conscious of an increase of earnest thoughtful attention to the problem itself, the air is full of sounds which show the irresistible drift of society toward a settlement. And the cry which now embodies the thought of the laboring masses, is one which in its general or in its particular sense is worthy of all honor. Co-operation is the demand of the times, and a nobler demand the times could not make. Co-operation, a working together, no longer a servile working for or struggling against, but mutual assistance, this, perhaps now vaguely apprehended, but certain to grow more clear as the days roll on, this is the meaning of the cry. Though, as we have said, those who use the word in a special sense, and in that sense strive to give it existence as a practical fact, may not apprehend the full richness of its meaning, yet none the less will their success be the

success of the principle. They are building better than they know. They are travelling in the right direction, and may God's blessing go with them. By their organizations will they simplify and economize the labor of society, gradually lopping off unnecessary branches-rank growths which an artificial civilization has encouraged to shut out light and air. Unseemly excrescences, monstrosities, will be pruned away. The number of those who do not labor, and of those who labor vainly, will be reduced by the operation of the sure laws of trade. The number of laborers being increased, the amount of labor to be done will be less, or the amount of production and of consequent comfort will be greater, probably both. And the inequality at present existing in the position of individuals will be found steadily decreasing by a process of levelling up.

For these results, it seems to us, we may look in the fulness of time, from the movement which is now gaining rapid headway. But there is a difference between finding our way in the dark and finding it in the light, a difference in our progress when we have the use of our eyes from that which we make when we are blindfolded. Therefore is it our bounden duty to study this subject of labor and rest, of work and play, and the economical laws thereto pertaining, heartily and with an earnest purpose to guide ourselves and those whom we may be able to influence, right toward the goal,—for all, the maximum activity of body and mind, heart and soul—and in this at least we may rest assured, Laborare est orare.

A

A HAPPY CONCLUSION.

few months ago we published the initiatory steps of a case of discipline against John J. Merritt. The case was carried to the last monthly meeting and a committee appointed to visit him. The following is a full report of the interview between him and the committee.

C.-John, I believe thee has from my note a copy of the appointment that brings us here; it may be as well to read it over again.

J. J. M.-Perhaps it would be as well.

C. (Reading.) "The meeting of ministers and elders have informed the monthly meeting, that thee had been earnestly advised to discontinue thy public communications in our meetings, which it was believed very much disturbed them." The monthly meeting have appointed us a committee to come and visit thee, to see whether we can prevail on thee to discontinue thy communications.

J. J. M.-The minute of appointment does not state such to be your duty; perhaps it would be better to read it again that we may understand our position, though that is perhaps more your business than mine.

C. Our object in coming is simply to prevail on thee to discontinue thy communications.

J. J. M.-By what authority?

C.-By the authority of the monthly meeting.

J.-Please read again.

C.-(Reads.) As they were unsuccessful, the monthly meeting have appointed us with the same object.

J. J. M. Do you regard that information as amounting to a charge against me as an offender?

C.-Yes. There cannot be any question of it.

J. J. M.-It doesn't say so. They say that they believe my communications are disturbing. It was left for your committee to investigate. It is a matter of certain knowledge, if the meeting was disturbed. I think from what B. (of the former interview) said, there was a design in putting it in that shape. There had been a complaint previously, which stated that the meetings were disturbed and that there was an offence, but that case was dismissed. C.-The disturbance ceased.

J. J. M.-In that former case the committee took the same ground that you take now, but since that the meeting of ministers and elders have changed their ground; they say that they believe I have disturbed the meetings, as I believe designedly leaving you to inquire into the facts. I deny that such is the fact; that the meeting is disturbed. I claim that the meetings are more disturbed by my silent presence in them than by my speaking. There is an evident restlessness in our large Brooklyn meetings, when I am present and silent. As they only state their belief that I am a disturber, it becomes necessary for you to inquire before you labor with me. There is no charge that the meetings are disturbed, only a belief is expressed. This complaint comes from a certain portion of the body of ministers and elders who can have no personal knowledge. The Brooklyn elders inform me that they were released from service in this case. If the fact exists, if the meetings are really disturbed, I pledge myself that they shall not continue to be disturbed by me. C.-I am glad to hear thee say that.

D. Yes, that is very important.

J. J. M.—I have always said it. I never attended more orderly meetings than those which are said to have been disturbed by me.

E.—I would ask what in J. J. M.'s estimation, would constitute a disturbance of a sufficient character for him to feel that he ought to submit to the advice of his friends.

J. J. M.-I will make a proposition to the committee, which shall be as binding upon them and those they represent, as upon me, in case it should be agreed to. That is, if a majority of those who are in the habit of attending the meetings which I am charged with disturbing, are so dissatisfied with my communications as to prefer that I should be silent, I will agree to discontinue my speaking; provided, in case a majority should express a different sentiment, that should be considered a settlement of the question.

I have made that proposition before and it has been declined; I now renew it.

C.-Since our appointment I have made considerable inquiry among those in the habit of attending our meetings and I am well satisfied thy communications are detrimental to the society, and I should be glad if thee would take the advice of thy friends and discontinue them.

J. J. M.-I would ask E. if that is not a reasonable proposition which I have made in reply to his question.

E. It is a proposition which we as a committee could not enter into. J. J. M.-It would hardly be fair to make such an expression binding upon me and not binding upon the meeting.

E.—I esteem it a duty that one should act in accordance with the rules and order of the society of which he is a member.

J. J. M.-I would ask you to point out the clause of discipline which applies to this case and under which you propose to treat with me. I have a book of discipline here if you would like to refer to it.

D. It would come under the last clause I believe, treating of ministers and elders.

J. J. M.-Do you consider this whole case as now under your care? I mean from the commencement. I suppose this latter proceeding has no reference to what transpired previous to the dismissal of my former case by the monthly meeting. Am I right in this?

C.-I do not feel disposed to go into a technical discussion of this matter. There is evidence of a continual disturbance in those meetings.

E. I would acquiesce in the sentiment expressed by C.

J. J. M.-Does D. also acquiesce, that you have nothing further to do? D.—It is as far as our appointment goes; it is for the monthly meeting to act in the matter.

J. J. M.-(After a pause.) Well, I am ready to be persuaded. And it would appear that the first thing for you to attend to, is to satisfy me that there is truth in the charge. I think you are bound to point out on what occasion I have disturbed the meeting and in what it is that they are disturbed. It is one of the peculiarities of Friends, that they have a free gospel ministry open to all; every member has a right to speak, and before he can be convicted of disturbing a meeting in which there is no external appearance of disturbance, which meeting receives his communications with as much solemnity and apparent acceptance as those of any other individual, you are bound to show in what their impropriety consists.

E. It seems to me, John, according to discipline, that the course of Friends has been entirely consistent.

J. J. M.—Are you so entirely satisfied that you deem it unnecessary to point out the clause of discipline which applies to my case?

D.—Oh no, not at all. (Handing to J. J. M. the book of discipline and pointing to the first paragraph on the 24th page.)

J. J. M.—I would again enquire of the committee whether they regard my present case as extending back or having any reference to my case previous to its dismissal by the monthly meeting.

D.—I can answer for one, I have not made any inquiry of the ministers and elders, but I supposed it was since—that it had reference to communications of late date.

J. J. M. Do you all say so? A difference of sentiment among you would be very disturbing to this meeting, and the ministers and elders might be after you for the expression of it. (A long pause.)

J. J. M.-Well I believe, friends, I am entitled to united action on the part of this committee. I believe that this is an attempt to trample on my rights as a member of the society.

D.-Oh no, John.

J. J. M.-Not by you; I believe that this charge instead of growing out of disturbed meetings is the result of personal feeling.

E. (Pause.) Thee will agree that we may be silent when we have nothing

to say.

J. J. M.—But you have come here to say something. I have a right to know whether you intend going behind the dismissal of my previous case by the meeting. It seems to me that that was adjudicated and settled, and that question has an important bearing on this matter. If the monthly meeting is dissatisfied with its judgment then, it should act in some other way than this. Let them apply to the quarterly meeting for permission to reopen the case.

E.—I think we have nothing to do with going backwards or forwards, but simply to attend to this case as laid down by the discipline.

J. J. M.—It is some time since I have taken a very active part in disciplinary proceedings, but as I understand the discipline this case is now intrusted. to your hands, calling for investigation from you as to the facts which are stated as being believed to exist. I think that they must be found this side of the monthly meeting's minute dismissing my previous case. Am I not

right in that?

C.-As I said before, I do not think we shall gain any thing from a technical discussion of points. We are satisfied that thy communications are disturbing.

J. J. M.-Then do I understand you as declining to go into any particulars, to give me any information as to what the disturbance consists in? D.-Thee has got the complaint as well as we.

J. J. M.-The answers of the queries show, that we are not altogether clear from sleeping in meeting. It may be that my communications disturb the sleepers; would that constitute a ground of complaint? In that way my communications may disturb some of the elders, perhaps they don't sleep as well as if I were silent. Would that be sufficient reason for requiring me to be silent?

No, I am entitled to something more. When you accepted your appointment, you accepted a responsibility. It is the duty of the committee to ascertain in what the disturbance consists, and to furnish me with the information, and if you cannot do this, it is your duty to advise a dismissal of the case by the monthly meeting. And it is your duty if I require it, to go behind the presentation of the case by the ministers and elders and see that they have gone according to discipline, in bringing the charge against me. I believe that in this they have utterly failed; they have not begun to comply with the requirements of the discipline.

If you should be satisfied that such is the case, it would then be your duty to advise the return of the case to the meeting of ministers and elders that they may treat it according to discipline. And if they have acted under this clause on page 24 of the discipline they have certainly failed in bringing this case to the meeting, in complying with their duty. Do you feel that it is no part of your duty to look into this matter, even when it is stated as a positive charge against them. As reasonable men, as men of common intelligence, I put it to you, whether you are doing your duty, without furnishing further information, in giving this I hardly know what to call it—most childish advice. I do not need to be persuaded; I am as anxious to do right as you, and if you can only show me that I am wrong, I should not require advice, or the counsel of my friends to induce me to change my course. I have the right to speak in meeting, if I believe it my duty to do so, at least until you make an effort to convince me that I am wrong. Don't you feel it to be so yourselves? Would you yourselves consent to have your mouths shut, on account of assertions which you knew to be false? I know that the assertions of disturbance are false; you are assuming them to be true, but even the ministers and elders did not go so far, they only said that they believed them to be true.

E. I would say as an individual, that I have not counted the votes, but I am satisfied that a very large proportion of the meeting are dissatisfied with thy communications.

J. J. M.-E, am I not entitled to information as to wherein the disturbance consists?