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“Once to every man and Nation Comes the moment to decide In the strife of Truth with Falsehood, For the good or evil side.” At no time in the history of our country has this moment of decision more loudly proclaimed itself than the present, and never has there been a more important question to decide than this which confronts us now. Twenty-five years ago our fathers battled bravely for freedom—the removal of Negro Slavery—and, after a severe and desperate struggle, they succeeded in forever removing from this “Land of the Free” that deep stain upon the nation. To-day there exists a greater evil, a far more destructive and universal slavery. The Liquor Traffic is the cruel master, and the poor inebriate, the miserable slave. Not a home in the land but feels its dark shadow, near or remote; no bright youth in all this great and free republic that is wholly safe from the snares that chain the intellect and deaden all the fine influences of home, so long as on every street corner allurements to vice remain. And until we arise in our strength, and subdue this evil, we are still a nation of slaves. It is the liquor traffic that fills our almshouses, prisons, and insane asylums, that costs this country more than $900,000,000 annually, and robs the nation of thousands of her children every year. And who is responsible for this national outrage 7 Who exercises the right of power in this republic, instituted for the freedom and happiness of all ? The people; and upon them rests the guilt of the rumseller. Fully recognizing this stain upon our country, the question should arise in every mind, What can I do towards wiping out this great sin, and lifting the dense cloud of shame and sorrow which hovers over our land, and is crushing out all life and gladness in so many homes. The dogma of Moderation must be thrown aside, as it always acts as a snare for the young. Total Abstinence is the only true and safe remedy for intemperance. Let us not be content in freeing ourselves from this all-oppressing foe, but labor diligently for the relief and saving of others. It is in moral suasion and temperance education of the young that woman has proved her unequaled abilities. She has exerted those great influences

* Essay read at the closing exercises of Friends' Central School, Fifteenth and Race streets, Philadelphia, Sixth month 19th, 1885, by one of the graduates.

upon society without which the world would have sunk into social and moral degradation. The license system, both high and low, has been tried and found wanting, because it is in opposition to the laws of God. If liquor selling is wrong, no price that men may put upon it can ever make it right. A young man ruined in a saloon, the proprietor of which paid $500 as a license fee, is none the less ruined than if only $25 were paid. High license, instead of reducing intemperance, is an active agent in its production, because it gives to vice an appearance of respectability, and is all the more likely to lead the unwary astray. Many persons seeing plainly that compromise with sin is in opposition to their religion, and also that it is always equal to defeat, have sought for a plan to prohibit the use of intoxicants. Prohibition is a law consistent with both God and man. Thou shalt not kill, is a prohibitory law; thou shalt not steal, is a prohibitory law; and should not a traffic which is the great cause of all the violations of law and holiness be itself prohibited ? Nations have recognized the illgality and sin of the traffic in human flesh; how long will they admit the right to deal in that which destroys the soul ? To fell a great oak we must cut at the root; so, to banish intemperance from the land, we must prohibit the manufacture, sale and importation of all intoxicating drinks. In this great work each has a part to do, each an influence to exert, however small, and it is demanded of us, for we are our brothers' keepers. It is not by quiet acquiescence in right, but by active labor, that good is wrought. Let us, then, be alive to the subject before us; let us labor earnestly for the right, and the time will soon come when this soul-destroying traffic will be driven from the land, and no longer will heartrending cries proceed from homes cursed by intemperance, but peace and happiness will reign supreme.



The man who finds not God in his own heart will find him nowhere, and he who finds him there will find him everywhere. The reason why men are so often bewildered and disappointed in their search for God is that they do not look for him first of all where he should chiefly be sought, in the manifestations he makes of himself in their own minds and hearts. They suffer the noises of the world to drown “the still, small voice” that never fails to rebuke them for wrong-doing, and never ceases to plead with them to keep in the path of righteousness and peace. That voice, whose utterances never fail, is the voice of God in the human soul, the primary revelation of the divine will, without which all written revelations would be vain. Before man can know or intelligently believe that God has spoken to others, he must at least have some dim consciousness that he has spoken to himself. By the message to himself, he instinctively and necessarily tries all other messages purporting to be divine, to determine whether they are so or not. If he misinterprets, as he may, the revelation of God to himself, that blunder must be corrected before he can rightly interpret any other

revelation. “If the light that is in thee be darkness,

how great is that darkness!” The immanence of God in man is a truth which

theologians too often overlook or utterly forget.

Hence the confusion and contradiction in which they become involved. Man is regarded not merely as a wanderer from God, but as one forsaken by him, and to be redeemed, not through the operation of forces and influences provided for in his original constitution, but by some miraculous after thought. We referred recently to an editorial article in a promiment religious journal, in which an attempt was made to show that man has not in himself any power of moral recuperation, and that, if it were not for the “objective atonement” provided by Christ, he would be hopelessly lost. The writer of the article seems to rejoice in expelling God from humanity for the mere pleasure of bringing him back again by the device of the atonement. If by this it were only meant that man can do nothing of himself, but lives and moves and has his being in God, we should readily yield our assent. The recuperative forces of the body are provided of God, and attest his presence and power; and we maintain that the forces he employs for the recuperation of the soul wounded by sin are equally a part of the human constitution, not separate from it. Divine influences work upon the hearts of men by a 11atural and inflexible law. The sinner is never forsaken of God, who stands ready to forgive upon the first sign of penitence and reformation. The law of moral recuperation is as constant as the physical, and both are alike divine. The doctrine of an “objective atonement” is only a disturbance in the operation of natural laws, inducing false hopes and putting men in artificial relations with God and with one another. That God dwells in men is a truth alike fundamental and consoling. That he is ever “working in us to will and to do of his good pleasure,” warning us from evil and drawing us ever to himself, inviting us perpetually to a feast of love and spiritual delight in his presence, is a truth to which every rightminded soul will bear joyful witness. And, as God is mightier than man, truth more powerful than error, and holiness more to be desired than sin, we must believe that, in the course of time, either in this or Some other world, through the corrective discipline of spiritual and moral law every sinner will be reclaimed.—Christian Register.

For The Intelligencer and Journal.


As heretofore, the first line contains what I consider an error, by the omission of the word men, in the opening minute.

If the “Yearly Meeting of Friends,” held in Philadelphia, were composed of men Friends only, then the opening minute as it now stands would be correct.

My view is, men Friends alone do not constitute the whole of the Yearly Meeting, they are only a part; women Friends are another important part. Recognizing this, it is a matter of surprise that our men Friends will adhere to an expression implying

that we feel ourselves to be the entire Yearly Meeting, as appears in our opening minute. I regret to find this repeated year after year, and to feel myself to be one of the number who issues it. It has long felt to me to carry with it the appearance of an unbecoming assumption on the part of men Friends, and once, in the Yearly Meeting I suggested simply the inserting of the word men in the opening minute, so that it would read, “At the Yearly Meeting of men Friends,” etc., remarking that there was at that time the other part of the Yearly Meeting in session (the women's Yearly Meeting) in the other end of the house; and that they— with commendable modesty and propriety—insert the word women in their opening minutes; and it appears also in their Extracts from their minutes. Reading on, we find in the second paragraph, that “At the Yearly Meeting of Friends, held in Philadelphia, Representatives were present except six,” etc. But, on page 54, we read, “Representatives were all present except ten,” etc., both of which, no doubt, were true. But if the men Friends were answering for the whole Yearly Meeting, our minute is untrue. I understand fully, that when these preliminary minutes are made, women Friends are acting for the women's branch of the Yearly meeting, and the men for their part only; then why not have it stated correctly at the start 2 This matter of the three letters (men) appears" to me of sufficient importance to claim a little space in the columns of the INTELLIGENCER AND JOURNAL,

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of Friends has been arrested, that the dead-point has

been passed, and that henceforth, with the renewed interest awakened, the watchword is onward. Will it not be well and wise for Friends to consider calmly whether this is the absolute truth, or is it only an apparent truth? We do not wish to deceive ourselves nor do we wish to be deceived. If it is an absolute truth, then it follows that a new religious life has been awakened among us, that leaving the husks of tradition and the dregs of worldliness, we have come to our meetings asking bread from the Father's house. It follows that our subordinate meetings, the fountains of society are gaining new religious zeal. They are tributary to the main body and unless the water of life flows forth from them, the body will not be replenished. This water of life is to be had now as ever for the asking, for the declaration of Jesus, the Christ, to the woman of Samaria is a perpetual truth: “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water.”

It is our high privilege to live in an age that is not satisfied with apparent truth, and if our younger members, with their keener perceptions, should discover that the real decline in the Society has not been arrested, that our meetings are still cold and formal and dead, that the table which is spread is not laden with rich food from the spiritual kingdom, prepared by the Master's hand as milk for babes and strong meat for men, the reaction will not only equal the action but exceed it.

If the Society of Friends has been declining for a half century or more (and we think no well-informed person will deny it), has the brief investigation instituted in our branch of the Society revealed the causes of this decline, and are these causes in the

rocess of removal 2 Has it even been determined

whether the disease is functional or organic 2

This seems to the writer to be important, for if it is merely a functional derangement, tonics and mild remedies will answer; but if it is an organic disease, then the treatment must be radical, or it will not be effectual. Without indicating at present our view upon this point, we would ask that we may all consider thoughtfully whether the Divine Life seems to circulate freely through the body, vitalizing it from head to foot, rendering our older members nursing fathers and nursing mothers in the church; the mature ones, strong men and strong women in the Lord, ready for action in the militant church, while the children and the babes are drawing their spiritual mourishment from the breasts of the Society. If this is not our condition then the Society is not healthy, and its want of tone and vigor will be both seen and felt in the want of life in the official members and the consequent want of interest in the non-official OL188.

It is not the part of wise men to shut our eyes to the truth, to cling to the traditions of the past, or to court our ease, saying to those who would disturb our death-like rest, “Let us alone, we are the descendants of Friends and bear their honored name.”

That name and whatever fame is due it are fruits of the consecration of the Fathers to the will of God wrought out in a baptism of suffering and self-denial, and if we would wear their crown we must be willing to bear their cross.

For The Intelligencer and Journal.


Let us progress. There is nothing that will lead us nearer to God than noble actions and sincere devotion, which is an earnest desire to come more and more closely to the truth. Each of us is capable of receiving this power, if he seek it. It has been proven an actual fact by those who have sought, that “if we seek, we shall find ; if we knock, it shall be opened unto us; if we ask, it shall be given us.” We do not understand by this, that if we knock awhile, it shall be opened unto us, and then closed ; or if we ask awhile, it shall be given us until we have a certain amount and no more; but as long as we seek we shall find; therefore each time we are prepared to receive more than the preceding time, and consequently are sure of progress. We should not depend upon ancient writings and teachings so

much that we becloud our own work. Each has an individual mission to perform. There are not two blades of grass alike, two leaves of the same tree, nor anything that God has created ; and surely there is

nothing perfect but what He has created. If we test

all things, and accept only that which is in harmony with the divine law, and if we look within and act without, each generation will progress beyond the preceding. Let us rely on the ever-true and loving influence of God’s power, which is manifested not only in ourselves, but in everything around. The tiny flower speaks His love, and all the mighty universe reveals it. Should not we, who are capable of great action, use all our powers to demonstrate it * Science and all the other studies for the mind ought not to distract our attention from Him, but widen our faculties for receiving His divine light; and then we should use these strengthened abilities to discover some undiscovered truth. We will find Him everywhere if we seek aright. The harmony of the world speaks loud enough to tell us that He is “unchanged, through time's all-devastating flight.” May He not teach ws all that we need to know, and inspire us with new and rich treasures for the cultivation and development of ourselves? A. D. ANDREWS. Baltimore, Mol.

For The Intelligencer and Journal. THE SECRETS OF THE HILLS.

“Come with me to the mountains, not where rocks
Soar harsh above the troops of hurrying pines,
But where the generous hills
Left a green isle betwixt the Sky and plain
To keep some Old World things aloof from change.
Here, too, 'tis hill and hollow : new-born streams
With sweet enforcement, joyously compelled,
Like laughing children, hurry down the steeps,
And make a dimpled chase athwart the Stones;
Pine weods are black upon the heights, the slopes
Are green With pasture, and the bearded corn
Fringes the blue above the sudden ridge;
A little World Whose round horizon Cuts
This isle of hills With heaven for a Sea.”

Our whole journey up the fair valley of the Shenandoah was of great interest, for there are man localities where the memories of the o dwellers in this region linger. We have with us a “History of the Valley of Virginia, by one Samuel Kercheval, an old inhabitant of this region, whose memory reached back to the rude, early days of the primitive life beyond the barriers of the hills; to the times of Dunmore's war against the Indians in 1774; to the war of the Revolution, and the war of 1812.

I scanned its pages as we sped on our way and found that this annalist, who was a man of no depth of learning, was a person who appreciated simple justice and righteousness, and mourned the wrongs done to the Indian. He calls attention to remains of the mound builders which yet exist upon the Shenandoah and its branches. He speaks of such remains on the Hawksbill creek, a few miles above Luray, on the west side of the river. He says: “There are three large Indian graves, ranged nearly side by side, thirty or forty feet in length, twelve or fourteen feet wide, and five or six feet high ; around them, in circular form, are a number of single graves. The whole covers an area of little less than a quarter of an acre. They are covered over with a heavy growth of forest trees, and are very ancient in appearance.” The author, whose book was published at Winchester, by Samuel H. Davis, in 1833, speaks of having had the curiosity to open several of these “Indian graves” as he considered them, and found a pipe of unknown form, made of hard black stone and painted with a substance of a reddish cast. In all the graves he examined, the bones were found in a state of advanced decay except the teeth. It did not seem to be known to Samuel Kercheval that the mound-building race to which these remains are attributable were displaced by the Indians, who encountered the Anglo-Saxon only to perish before him. He cites the righteous example set by the Society of Friends, of whom a goodly number of families settled at an early day in the valley of the Shenandoah. These adopted measures to provide for the purchase of the lands on which they settled. But no particular tribe could be found who claimed to hold any sort of proprietorship of the soil. It Was considered the common hunting-ground of many tribes. He also cites a serious letter of godly counsel from Thomas Chalkley, of blessed memory, to

the “Friends inhabiting Shenandoah and Opequon.”

In the year 1738, Chalkley being heavy in body and advanced in years, felt physically unable to go personally to his brethren beyond the mountains, and directed a pastoral letter to the Monthly Meeting of Opequon, exhorting that Friends keep up a friendly correspondence with the Indians, and refrain from taking their lands without their consent,’.“fol. lowing the good example of the worthy and honorable William Penn.” We may hope that these pioneer Friends did justly so far as in them lay, and that they escaped the woe that befell so many who disregarded the golden rule in their dealing with the red men. Among the Friends’ families who early established homes here were the Neils, Walkers, Bransons, McKays, Hackneys, Beesons, Luptons, Barretts, Dillons, etc., and it appears that theirs is an honorable record from the earliest days, but doubtless they had less success than the Moravians in convincing the Indians of Christian principle and inducing them to adopt the Christian profession. The United Brethren, with great zeal and earnestness, have worked early and late to lead men really to adopt the peaceable spirit and wisdom of Jesus, and to live according to the gracious pattern of the blessed Nazarene. But both in Pennsylvania and Virginia the popular professed Christianity was not of this complexion. The crime of the Paxton boys in Pennsylvania and the yet more affecting murder of the Moravian Indians in the Shenandoah valley are the evidences of this. The cruelty of the “Christian” was seen to be greater than that of the uninstructed son of the forest—many of these showing by their works of what fold they were. The future sufferings of the pioneers of the Valley from Indian warfare was doubtless the mournful consequent of the injustice and cruelty of the earlier day, for it must remain forever true that man reaps what he has sown. Later in the afternoon we reach the end of the

Shenandoah Valley line at Waynesboro Junction, where, after a time of waiting and meditation, we are taken up by a train of the Chesapeake and Ohio road, which bears us over a most picturesque and varied country to the very heart of the Piedmont region. This portion of Virginia is that which lies between the low lands of tidewater Virginia and the summit of the Blue Ridge mountains. It has a rich soil, noble timber, mineral wealth of vast extent, and here we find, for the first time on the Atlantic coast, the primordial granite rock. Springs of valuable mineral and medicinal qualities occur in many localities. It is claimed that the climate is temperate throughout the year, and as healthy as any in the world. Near nightfall we pause at Willo. Station, which is the nearest point on the railroad from which the warm springs of Bath county can be reached. The fifteen miles’ ride over the mountain the next day is another delight, for the way is rich and fragrant with flowers. The wild rose was in its noonday splendor, the orange-colored asclepia gave a tropic splendor to the wayside, while the rhododendron, in full flower, seemed to surpass itself in glory. We are just in the very centre of old Virginia as, at length, our carriage pauses on the summit of the road that zigzags down into the charming and wellremembered valley of the Warm Springs. It seems like a happy home coming in this noon of summer. As we drive up to the hotel, it seems as if a renewal of the freshness of youth had come to the venerable and famous hostelrie which has had for its summer guests some of the most famed of the statesmen and other eminent citizens of the Republic a generation or more ago. An air of neatness and taste, smoothly shaven lawns, clearly defined borders, blooming roses and hollyhocks, rustic vases, terraced flower beds, prettily painted cottages for the encouragement of an amiable hermit life amid the birds and green grass and under the shadows of noble trees, attracted immediate attention. The two large hotels were also newly painted and in complete order, and the entertainers were full of kind solicitude for the good and the comfort of every one of their great family. There are aceqmmodations here for at least 500 guests in the season, and so great are the improvements that I think it but just to say that they ought to satisfy reasonable people. We are nestled among the everlasting hills which environ the sweet valley of healing and look down upon us with a protecting tenderness and a wondrous beauty, for these Appalachian ridges are green and rich to their summits, heavily timbered and watered by generous springs and rivulets. The very structure of the land insures its protection from rough storm winds and chilling blasts of the mountains, while the elevation secures sufficient coolness to satisfy restful souls who want a surcease from strong endeavor. The valley is about 2,400 feet above the level of the sea; the gap in the mountain, where the road crosses, is 2,800 feet, and the flag rock on the summit of the Warm Springs, Mountain is 3,375 feet. These statistics assure us of sufficient elevation for sanitary conditions. Yet the gentle showers come like the “quality of mercy,” and the soft airs are

like a caress in this basin scooped out of the mountains. The soil is rich and the intense luxuriance of the growth of trees, shrubbery and grass is marked by every one. Cattle and sheep find generous pasturage, and a crop of hay is just being gathered from the soft rounded slopes. Milk, cream and butter of the very best is the abundant product of the vale of the Springs; but nothing, however excellent, is so admi rable as the bath which the gushing waters yield. Six thousand gallons a minute is the estimated yield of the hot sulphurous waters, and this keeps two large bathing and swimming pools constantly supplied with a rapidly changing body of water at a temperature of 98°. I know of nothing equal to it elsewhere, and besides the benefit to be expected especially in gout or rheumatism, there is no greater luxury in the way of pleasure bathing. The waters resemble those of Wildbad in Germany, containing the muriate and sulphate of soda, the carbonates of soda, lime and magnesia, the sulphate of potash, silicon and the oxides of iron and magnesia, 27,880 grains of mineral matter in a gallon of water. S. R.




DIVERSITY OF GIFTS-There is perhaps no element of the Christian Church that is so interwoven with its perfect development as the “diversity of gifts,” so constantly referred to by the New Testament writers. The illustration used, that of the body is forcible and easily understood, the interdependence of every part, upon every other part, is very clear, and the loss to the whole, if even the smallest organ fails to perform its allotted part, is plain to the simplest understanding. But there arises a difficulty in fitting the illustration to the several needs of the Church of which Christ is declared to be the head, and in order to bring the subject before us, it is necessary to consider these gifts, and the use we make of them, in the several appointments as enumerated in the earliest records of Christian work.

First there were Apostles, those who were sent forth by Jesus to proclaim the truths of His Gospel, and gather in all who were convinced of its principles. The special work of the Apostle is still to carry its “glad tidings” to the uttermost parts of the earth, that all may hear and come to a knowledge of “the truth as it is in Jesus.” There were Prophets then, as in ages past—and as the need for special service, became apparent, Evangelists, Pastors and Teachers

were added, that the work of perfecting Christian

character and developing the Christian virtues might

be more fully and successfully conducted. These several appointments appear to cover the

public service of the Church so far as relates to the ministry, and the fitness for these special services, and who should enter upon the one or the other, appears to have been decided by the body. It is worthy of notice just here, that this list of officers outlines a large field of usefulness, a field vastly beyond the bounds held to be needful to the perfecting of the Church by Friends. The query forces itself to utterance. Are not the leanness and poverty so apparent in many parts of our organization the outcome of our lack of pastoral labor, as a definite means of holding together the membership 7 No other religious organization but our own has attempted to gain or keep a foothold in the world without such labor. This is a matter that is claiming deep and earnest thought in the minds of many who are convinced that such labor is vital to the continuance of the Society of Friends, but who are not clear as to how it can be entered upon without compromising our fundamental testimony to the free ministry of the Gospel. As has been already stated these are special gifts bestowed upon comparatively few, who are to use them for the good of the whole, and special qualifications are bestowed that the work may be worthily accomplished. There are yet other and manifold “gifts” bestowed by the “same spirit,” equally necessary, gifts that pertain to and are shared by the whole body, -and are bestowed as the needs of the Church develop. And here again the beautiful figure of “the body fitly joined together by that which every joint supplieth '' finds forcible application. We see in it that there is no endowment or faculty of the mind or the affections that can be spared from the service of the Church. There is not one gift or grace that can attain its full perfection without the refining influence of the Holy Spirit, hence the Apostle urged. “Whatever ye do, do all to the Glory of God.”

When every “gift” is thus brought to the altar of dedication, of consecration, how shall the old prophecy begin its fulfillment, already knowledge is running to and fro in the earth; knowledge often perverted to profane uses—but its increase as age succeeds age must make clearer the divine harmony that runs through all matter and binds together in one great whole all the possibilities of the here and the hereafter.

Let each one cultivate his or her “gift” be it great or small. The tiny plot of ground, with its single plant

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