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well tended, will as surely do its part in beautifying the world as the broad lawn studded with choicest blossoms. Let us learn well this lesson, “occupy 'till I come,” was the parting word of the husbandman, are we doing this? Let each make answer to Him who calls into service, and as we answer so will be the reckoning to which all must eventually be brought.

CON VICTION.—In reading Robert Barclay’s “Explanation and Vindication of the Principles and Doctrines of the People called Quakers,” the mind cannot fail to be impressed with the intense conviction of the writer upon the subjects of which he treats. His learning armed him with the necessary means of setting forth his thoughts in logical and forcible style, his quotations show his extensive reading, and his irresistible arguments give evidence of a clear and powerful mind, but all these qualifications would have been powerless to produce a book, which it is asserted has never been answered, had there not been a living and abiding conviction as the vital force to guide his mental powers. He was himself filled with the truth which he proclaimed.

Sermons that we hear impress us very differently, though it must be granted sometimes we are ourselves in a condition which precludes a rapt attention to the highest appeal, yet the greater or less degree of impression on the speaker's mind produces a corresponding impression on that of the hearer. We can all call to mind utterances which were given out of the depth of a strong conviction that reached our hearts and convinced our understanding. But it is not easy or even attainable for all of us to ‘have convictions such as Robert Barclay had, and when the truth comes to us it does not come to many as it did to Saul, of whom it is said “suddenly there shined round about him a light from heaven,” but that which is attainable we must lay hold upon and put it to its highest service. We do not know just how small was the first opening on Barclay's mind, rior are we told the impression made upon Saul at the time of the accusation of Stephen; for, though it is said that he consented to the martyr's death, he must have received impressions at that time which opened the way for the light from Heaven to break upon him. Though our convictions may be weak, they will grow stronger and deeper by faithful attention, and we need to bear in mind that the light which enlightened the wisest and the best is still shining for our enlightenment, what is needed is an opening of the heart on our part and a faithful performance of whatever is revealed.

Doctrines which are only grasped by the intellectual powers are not saving; an intellectual effort

does not change a Saul into a Paul or convert the natural into a harmonious relationship with the spiritual. That which does accomplish this conversion is the power of God in the soul and though its processes cannot be formulated, those who have been the recipients of the heavenly visitation can say as did the man whose sight was restored, “whereas I was blind, now I see.” Whatever things we may have solved for ourselves, under the guidance of the power which opened our eyes, become our convictions, and to these we must be loyal, not laying them upon others as binding to them, nor asserting that what we now see is the final good. For truth is progressive and what is our highest truth to-day may be left behind by the higher truth of to-morrow. Let us be faithful to our convictions, and let us strive to deepen them, not in any narrow, bigoted way, but believing that our guide is worthy to be followed, we may trust to his leading.

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in Ghent, N. Y., George G. Macy, in the 80th year of his age.

Laden with sheaves gleaned from a well-spent life, he is gathered to his fathers with his mental and intellectual vigor almost unimpaired. With the increase of years came also an increase of love and interest in the Society in which he had a birthright. Possessed of a discriminating judgment, he was of great service in the administration of discipline, and in the capacity of clerk during a long period, of most of the meetings with which he was connected. For many years he filled the station of elder with much satisfaction to his friends, withholding not the warm sympathy, the encouraging word, or the tender, gentle, admonition. Prominent among the duties which he conscientiously performed, was that of attending our religious meet'ings. Sunshine and storm, cold and heat, alike found him in his accustomed place, unless sickness or absence from home interposed to prevent. It had been apparent for several months that his feeble frame could not long survive the ravages of a wasting disease, and he was deeply engaged that nothing should obstruct his acceptance with the Master he had labored long to serve. His patience and thoughtfulness of those who cared for him during his long illness never failed, even amid the severe suffering of his closing hours, and as the time drew Ilear which not only removed the loving father of the family, but of the church also, he said, “ ho I might be released,” adding, “the Lord's will be done,” and again, “give love to everybody. Bidding all a tender farewell, he passed away with peaceful confidence and trust, pre: cious legacies to finish up a life consistently lived, and true to all duties as he realized and knew them.

- M. M. R.

PHIPPS.–On Seventh mo. 8th, 1885, in Philadel

phia, Pa., Eliza, widow of Stephen Phipps.

SMITH.—On Seventh month 4th, 1885, drowned whilst bathing, near Bennet, Nebraska, Branson J. Smith, son of S. and E. M. Smith, members of Prairie Grove Monthly Meeting, Iowa, aged 27 years.

STRATTAN.—On Fourth mo. 22d 1885, near Camden, Preble co, O., William L. Strattan; for many }."oan elder and clerk of Westfield Monthly Meet1D g, O.

WICKERSHAM.—On Seventh month 3d, 1885, in Rennett Square, Pa., Helen, daughter of J. Leslie and N. E. Wickersham, aged 11 months.

WILEMAN.—-On Seventh month 11th, 1885, at the residence of its grandfather, Owen Hatten, Anna, infant daughter of Darwin and Catharine Wileman, aged 4 months and 21 days.

WOOLMAN.—On Sixth-day, Seventh mo. 10th, 1885, at Friends' Boarding-hourse, of which she had been matron from its organization, Abigail Woolman, in her 77th year; an overseer of the Monthly Meeting of Friends, of Philadelphia.

She was for many years a teacher, and early becoming interested in First-day schools, was superintendent of the one started at Salem, N.J., and after removal to Philadelphia was invited to become the second Superintendent of that at Race street. She was an excellent woman, of a retiring disposition, and had many warm friends.

GIVE bold and free play to those instincts of the heart which believe that the Creator must care for the creatures he has made, and that the only real effective care for them must be that which takes each of them into his love, and, knowing it separately, surrounds it with his separate sympathy. There is not one life which the Life-giver ever loses out of his sight; not one who sins so that he casts it away; not one which is not so near to him that whatever touches it touches him with sorrow or with joy.—Brooks.

For The Intelligencer and Journal.


We think that this little meeting has just cause to feel thankful that whilst there is so much said of the declension of the Society of Friends, that this meeting is monthly, or at least quarterly, receiving accession to its numbers, mostly amongst those in the younger walks of life. And although we may be attached to Society without truly serving the Lord, yet it is certainly one step toward it, and experience, the best of all teachers, proves that this is the safest of all places, as some of us now in quite the afternoon of life but too well know, for if we had had such props and stays to lean upon we might have been of more advantage to the Society that has lost such service.

To those young Friends that are frequently complaining that Friends silent meetings are becoming tiresome and uninteresting, and that something should be introduced to be more pleasing and palatable, and call out larger crowds, and more action and business for the young, after the manner of other societies, I would say, Oh, dear young people, if you will but listen to those of us who are advanced in years, there are many things in their youthful experience that would be useful. When we were alive in the truth, and properly active in those duties whereunto we were called, this quiet retirement twice in the week was not enough, but as oft as the morning light would appear, or an opportunity afforded for a morning walk, a ride or a ramble, it was gladly hailed as a blessed opportunity of union and communion with the great Author of our existence, and it gave strength and ability for the discharge of every duty, no mat

ter how arduous, and it enabled us to shoulder every

cross, no matter how heavy, as it indeed made the yoke easy and the burden light; made the early song of the birds sweet and melodious, the rising of the morning sun of the most brilliant lustre, and the plough to glide through the soil without seeming difficulty, and whilst this pleasant feeling clothed the mind, there was a willingness to trust in the Divine Caretaker. Dear young people, now in the morning of life, this blessed experience may be yours, through faithful obedience, not otherwise; as any attempt to shoulder but one end of the cross will make the other drag very heavily. We know by individual experience that the humbly faithful will always find enough to do, if it is but to act the part of an Aaron or a Hur to hold up the hands of a Moses in our assemblies, which is certainly a very necessary and valiant part, and more of which service would be desirable. Experience has proved in the Society of Friends in their early history, that the more there was of a truly heartfelt devotional silence, the more there was of a truly gospel ministry, verified fully in the families of Barclay and Hoag, almost the one-half of which became ministers by the time they came to maturity. And says a pious author, “How many in the prime of life and in the vigor of health are wasting time and misapplying talents that were given them for a noble purpose, and greatly abusing or misusing the gifts of Providence? Might not the time now wasted in folly be employed in instructing the ignorant or in relieving the oppressed ? And might not those talents which are now wasted or misused be directed So as to promote the general good of society 2 But are not many of them saying in conduct, ‘Who will show us any good 7 Gladly would we be employed in active usefulness, but who will make a beginning.’” May a spirit of energy invigorate, and a spirit of judgment regulate some that they may engage in a work of reformation. I believe the example of such has a more powerful effect on the minds of their companions who are wandering from the right path than many precepts from those who are farther advanced in years. “And it is thus,” says the same author, “That the Lord's children gradually advance; He calls first for small sacrifices and self-denial, and they that take up the cross and follow His teachings, are thus led forward in the path of righteousness; they mount step by step up that ladder that reaches from earth to heaven. For ’tis the meek he teaches of His ways, and the meek he guides in true judgment. RUs RURIs. Padua, Ill., Sixth mo. 30th, 1885.


Joseph Livesey, the man whose hand was the first to sign the pledge of entire abstinence from intoxicating drinks, died at Preston, England, full of years and honors. The history of his life is practically the history of the public movements—political, social and religious—of the town in which he lived; and now that his long and useful life is ended, he has left behind him a pure and blameless reputation and a memory which will not readily be permitted to die. When the old temperance,” or “moderate” movement was introduced into England, a little over fifty years ago, Mr. Livesey was one of the first to join it, and formed a society at Preston on that basis. The idea of signing a pledge to abstain from all intoxicating drinks was new in England, and there was much discussion whether the new crusade, of which the pledge was to be the watchword, should be only against spirits. Many friends of temperance thought the moderate use of wine and beer was beneficial, and that, a great reform would be accomplished if the drinking of ardent spirits could be abolished. It was soon discovered, however, that beer intoxicated as surely, if not as speedily, as spirits, and so seven men of Preston determined to abstain from “all liquors of an intoxicating quality, whether ale, porter, wine or ardent spirits, except as medicines.” The did not use the word total in their first pledge. Dicky Turner was the man who invented the name by which total abstainers have since been known. He was poor and illiterate, but earnest and enthusiastic. He was called upon one evening to address a temperance meeting, and, carried away by the excitement of the occasion, in attempting to pronounce the word “total” he stuttered, making it t-t-total. The word teetotal was accepted by Mr. Livesey as the description of a movement which had the total disuse of alcoholic drinks as its motive and end. He and another friend signed a pledge to that effect on August

26, 1832 and he was thus leader of that great social reformation which to-day is extending all over the world.—Exchange.


The caterpillar swings his airy thread
From off a leaf of this far-spreading oak
That towers in solemn grandeur o'er my head ;
Upon the leaves of my neglected book
A tiny spider, green and brown, doth weave
His shining gossamer; the black ant hies
Across the rustic bench, his insect prize
With effort huge amid his store to leave;
From tawny speck to gorgeous butterfly,
The insect world before my gaze doth lie;
And so e'en Plutarch’s self how can I choose
When Nature in her festive garment wooes?

A flutter 'mid the branches, and my heart
Leaps with the life in that full chirp that breathes;

The brown, full-breasted sparrow with a dart
Is at my feet amid the swaying wreaths

| Of grass and clover ; trooping blackbirds come

With haughty step ; the Oriole, wren and jay

Revel amid the cool, green moss in play,
Then off in clouds of music; while the drum
Of scarlet-crested woodpecker from yon
Old Druid-haunting oak sends toppling down
A ruined memory of ages past :
O life and death—how blended to the last !

—Catholic World.


There is a strange, sweet solace in the thought
That all the woes we suffer here below
May, as a dark and hideous garment wrought
For us to wear, whether we will or no,
Be Cast aside, with a revealing smile,
After a little while.

No mortal roaming, but hath certain end ; Though far unto the ocean spaces gray We sail and sail, without a chart or friend, Above the sky line, faint and far away, There looms at last the one enchanted isle, After a little while.

Oh, when our cares come thronging thick and fast
With more of anguish than the heart can bear,
Though friends desert, and, as the heedless blast,
Even love pass by us with a stony stare,
Let us withdraw into some ruined pile,
Or lonely forest aisle—

And contemplate the never ceasing change,
Whereby the processes of God are wrought,
And from our petty lives our souls estrange,
Till, bathed in currents of exalted thought,
We feel the rest that must our cares beguile
After a little while.
—Golden Hours.

THE year is with thy goodness crowned ; Thy clouds drop wealth the world around ; Through thee, the deserts laugh and sing, And Nature smiles and owns her king.

Lord, on our souls thy spirit pour;
The moral waste within restore ;
Oh, let thy love our spring-tide be,
And make us all bear fruit to thee.
Płenry Francis Lyte,



EDITORS INTELLIGENCER AND Journ AL:—From the articles in the INTELLIGENCER AND JOURNAL of Sixth mo. 27th and Seventh mo. 4th, on First-day Schools, one would be led to think us a Society given to indiscretions, because of much activity, and as such we are cautioned; but do we not need to be less doubtful in order that we may accomplish more? One of the errors of our past has been exclusiveness, and I fear that the cautions given will tend to thought only in the line of what Friends say, instead of aiming at the education of mind that will fit our youth to be capable judges of the truth, be it found within the lids of our own books or elsewhere. If our principles are founded in the truth, in the everlasting word of God, we may gather from many sources that which we need, not thereby weakening our faith, but increasing our charity.

It was said of the “Lesson Leaves” used in some places that they “do not meet the needs of the youth

of our Society,” that they “destroy the ground be |

neath our feet,” etc. We have seen the “Leaves” successfully used in some classes of a large Friends' school, taught by Friends, as, of course, all our classes are, and we do not begin to believe them so potent, or our foundation so weak, as that the former could destroy the latter; if we so thought we would indeed be on unstable ground. Is it well to give our youth only a limited view of the religious thoughts of their time? We desire to make them not only Friends but Christians, and their influence in the future will be in proportion to their information and their conviction of the truth of our principles above and beyond those around them. Our Society will continue to decrease while we hold our skirts about us and think we are “keeping ourselves unspotted from the world,” when we are really becoming spotted with the rust of selfishness and the want of charity for our fellow-man, a fuller baptism of which would make us feel more confident of our Heavenly Father's power to guide and control us. The article in Seventh mo. 4th says that “many Friends have hesitated to take an active interest in First-day schools because of the lack of proper aids to-teach, and fear of doing more harm than good.” If such be the case it is indeed sad that our faith is not equal to the work assigned us, sad that our desire to love and serve God is not stronger than our doubt of His willingness to help us. Surely, with the Bible for our text-book, and the spirit of God as our guide in its teaching, we should blush to speak of the lack of proper aids, for the fault is evidently within ourselves. T. Lowdown co., Va.

[We do not feel sure that we precisely apprehend the meaning of our correspondent. the “Lesson Leaves” which were disapproved in the article of Sixth mo. 27th, were the so-called “International Lesson,” which presents an interpretation generally acceptable to the “evangelical” churches, but which is, as indicated in the article, so calculated to rest

the attention of young people upon the literal and outward form of the Scriptures as to obscure the fundamental principle of Friends,-the supreme authority of the Holy Spirit. It must be obvious, we think, that not only is caution necessary in regard to the teachings in our First-day schools, but that we are bound not to use as authorities what will undermine the very foundation of our Society. That it is so strong as to make us indifferent upon this point We certainly are unprepared to conclude. As has already been stated, new lesson leaves suitable for our First-day schools are now in preparation, and these will probably remove any supposed need for the “International Lesson.” We have, of course, no controversy with it for those religious bodies whose views it represents.-EDS.]


Yesterday I attended the anniversary of the Mount First-day School, in Burlington Quarter. The old stone house was crowded. It was the meeting and school in continuous session in the morning as is their custom. The order of exercise on this occasion was, first silence for a short period; then a brief reading from Scripture; then an essay by the Superintendent, lucidly explanatory of Friends principles; then reading and recitations by teachers and scholars, carefully selected. These were followed by remarks of a visitor, a repetition in concert of the prayer of Jesus, another period of impressive silence and the meeting closed. It was truly an inspiring feast to those gathered. Poetry lent its music to sentiment and the grace of youthful utterance gave fresh beauty to . religious truth. There were few, I think, in that generally young assembly but what felt it was a service to God and human brotherhood to thus meet and give expression to tender and ennobling thought. The day was beautiful and in unison with the spirit that touched fervid hearts and lips. The flutter of the forest leaves and cheerful hum of insect voices without, blended harmoniously with the reverent utterances of praise and prayer within. Do not such meetings answer many of our social and spiritual needs? In their near resemblance to the family circle do they not take a strong hold of our affectional nature, where it borders the religious 2 Do they not share the burthen of parental solicitude in its long educational work? “Let us live with our children,” says Froeble. Yes, we must live with them as we do for them, if we expect to guide them rightly, and never more closely and tenderly than when we go up to the temple of instruction, or seek to know the will of Him who joined us with such a mystery and potency of love. S. Swal N. Bristol, Pa., Seventh mo. 6th, 1885.

AN English physiologist finds that drinking and smoking affect the vocal organs, statistics furnished by no less than three hundred and eighty professional vocalists having shown him that a singer should avoid all stimulants.




Esteemed Friends : A communication, signed “E.,” in your paper of Sixth month 27th, and one signed “J.,” in your next issue, seem to require of us Some attention and explanation. I have long been aware that, in some way, the feeling had been produced among Friends that the visits of ministering Friends were not acceptable at the Swarthmore meeting. This feeling was, perhaps, produced, soon after the opening of the college, by expressions of fear on the part of some engaged in the management that there might be an amount of preaching to the students that would not be desirable or profitable. I well remember hearing the caution given to ministering Friends in our Yearly Meeting in Philadelphia, a few months after the college opened, that they bear in mind the age and the needs of the young persons assembled at Swarthmore, and that they should not preach to them long discourses of a nature only adapted to those of maturer years and a deeper religious experience. This is the only public expression of caution that I ever heard given upon this subject. As time passed on we felt more and more the need of aid and sympathy in this very important part of our work, and we found that instead of Friends coming to preach to the students oftener than was desirable, the danger lay in exactly the opposite direction. Hence, in all suitable ways encouragement has been given to ministering Friends and others to come and sit with us, and, when way opened, minister to the spiritual wants of the students by a vocal ministry. From time to time we have had many very acceptable visits of this kind, both from Friends now living, and from those who have passed away. For a number of years we have united some simple First-day school exercise with our First-day morning meetings. These have immediately preceded the meeting, and have consisted chiefly of giving selected passages of Scripture by the students in various classes, followed by readings from the Scriptures, or from Friends’ writings, with suitable explanations. An increased interest has been felt in these exercises during the past year, and while usually conducted by the authorities at the college, they have sometimes been most acceptably aided in this work by concerned visiting Friends. This has been encouraging to us, and we feel that our meetings have never been so impressive and so satisfactory as during the past few months. That this increasing interest may be continued is our earnest desire, and to this end we would urge ministering Friends and others who feel a concern for the welfare of our Society to visit us, and both by their presence and their spoken words to aid us in that most important part of the work before us, laying in the young hearts entrusted to our care the sure foundations of earnest, religious life. Let all Friends who have felt with “E.” that

“the management of the college prefer that ministering friends should not minister to the spiritual wants of the students” rest assured that this impression is an erroneous one, and that such ministrations will always be most cordially welcomed.

EDWARD H. MAGILL, President. Seventh month 9th, 1885.


A call, loud and long, has been extended to the young to come forward in the work of the church. Prayers have ascended to the throne of grace that the King might be pleased in His mercy to visit the young hearts, touching them as with a live coal from off the holy altar. It appears that this call and these prayers have, in a measure, been heard. A significant sign has appeared in the INTELLIGENCER AND JOURNAL lately. At the Commencement at Swarthmore, a young heart had prepared an essay on the interesting subject, “The “Influence!of the Society of Friends.” At Race Street School, in Philadelphia, another came forward with the subject, “Quakerism.” Should not God be thanked ? Is He not worthy of praise? Buckle on the armor and take courage. Gather under the shadow of the wings of Omnipotence. There is safety.

Another sign that appears encouraging is the expression against the use of the International Lesson Leaves * in the First-day school. A desire seems to be awakening to keep to our own fold, and not to go to another to know the mind of the Lord, as He is in our midst.

Under the head of Poetry, the subject, “The Teaching of Death,” has recalled the life and work of that valued Friend, Samuel J. Levick. In his life, he was interested in the young, continually calling them to come forward, and encouraging them. Now, that he has passed from our midst, what is there to be learned by his death ? Is his spirit dead? No. But it behooves us, the young, to come forward and put on his mantle, and go forth to battle in the cause of right.

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It has been estimated that a public speaker says in one hour, on an average, what, if printed, would occupy fifteen octavo pages. In ordinary conversation words flow from the lips quite as rapidly as in public speech. Supposing, then, that all the talk of one day be estimated as equivalent to four hours’ consecutive speaking, a man says in one week what, if printed, would be an octavo volume of 320 pagos. In one year he speaks fifty-two such volumes; and in thirty years he would have an extensive library of 1,560 volumes. It is a matter of rejoicing that the talk of society is not thus printed and perpetuated. Few men, if any, could pass creditably through such a severe test. It is said that Swift, at an evening party, on one occasion retired to a corner of the room and commenced noting down the talk of the company. Being asked what he was doing, he produced the verbatim report of the conversation which had just taken place. Each speaker felt lamentably chagrined

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