GRAHAME INSTITUTE.

531 Commerce Street.

A Boarding and Day School for girls of all ages, will reopen ninth month 28th, 1885.

JANE P. GRAHAME, PRINCIPAL, 1202 Race St.

MAPLEWOOD INSTITUTE.-Concordville, Pa.

Young men prepared for college or business. Degrees conferred upon young lady graduates. Timid and backward pupils privately tutored. Careful attention to little boys and girls.

JOSEPH SHORTLIDGE, (Yale College), A. M., Principal.

SWARTHMORE COLLEGE.

Thirty minutes from Broad Street Station, Philadelphia. Under the care of Friends, but all others admitted. Full college course for both sexes; Classical, Scientific and Literary. Also a Preparatory School. Healthful location, large grounds, new and extensive buildings and apparatus.

For Catalogue and full particulars, address,
EDWARD H. MAGILL, A. M., PRESIDENT,

ISAAC G. TYSON, PHOTOGRAPHER, HAS

removed all his negatives to his studio at West Grove, Penna. Orders for duplicates received by mail, or by R. A. Tyson, at the store of Friends' Book Association, 1020 Arch Street. Customers will please call on her before sitting elsewhere, as she is prepared to supply all their wants in any branch of the Art.

LEHIGH AND SCHUYLKILL COAL.

Best Quality, Carefully Prepared. Delivered in Chute Wagons. AQUILA J. LINVILL, (late of Truman and Linvill), 1244 North Ninth Street.

FRIENDS' CALENDAR FOR 1886.—A Calendar

for 1886, especially for the use of Friends, has been prepared, and is now ready for sale. It is a heavy card 9 x 11 inches, lithographed in handsome and appropriate design, with a medallion portrait of George Fox and a picture of Jordan's Meetinghouse on the face, and a yearly calendar on the reverse side. This card has attached in the centre a tablet, with a slip for each day in the year, giving the day of week and month, and a brief quotation from the writings of some one of the early Friends. In general style it is similar to the Longfellow, Bryant, and other Calendars, which have been so popular. It is believed that it will meet a want that has been felt in the homes of many Friends. A copy will be sent by mail, postage paid, on receipt of 60 cts. Address FERRIS BROS., PRINTERS,

Wilmington, Del.

Books for Holiday Gifts.

A Ballad.

THE HERMIT,

From OLIVER GOLDSMITH'S "Vicar of Wakefield.” Illustrated with Engravings from 12 full-paged Paintings by Walter Shirlaw, and a number of smaller designs in the text, the whole engraved on wood by Fred. Juengling. 48 pages. Printed on plate paper. Uniform in size with the Artists' Edition of "Gray's Elegy." Handsomely bound in cloth, gilt edges, $3.00. Alligator, $3.50. Morocco, new style $4.50. Tree calf, extra, $7.50.

Mr. Shirlaw, in his illustrations to Goldsmith's story, follows artistically the text, and Mr. Juengling has lavished on these sketches all the excellence of his graver. The smaller designs are delicately worked out, and we can hardly imagine that the skill of the engraver's art could be carried further. There is a perfection in the production of the tint which, although due in a certain measure to careful printing, shows to advantage the nicety of Mr. Juengling's work."-New York Times.

Our Young Folks' Roman Empire.

By WM. SHEPARD. Uniform with "Young Folks' Plutarch and "Josephus." 8vo. With Illustrations. Extra cloth, gilt. $2.50.

“An admirable piece of literary and historical work. It is not merely a story told for the sake of giving amusement, but it shows the reasons of Rome's fall in a way that appeals to a bright youth and at the same time leaves a moral lesson. It may be wisely used in connection with the ordinary school studies."Philadelphia Press.

Young Folks' Queries.

A Story. By UNCLE LAWRENCE. Cabinet 4to. Fully Illustrated. Uniform with "Young Folks' Ideas" and " 'Young Folks' Whys and Wherefores." Extra cloth, gilt. $2.00. "Few more pleasantly instructive books have been written than this story by 'Uncle Lawrence.' The style is attractive and bright, and the mysteries of how pins are made; how pain can be avoided; how mirrors are made; of railways and locomotives; of poisons and perfumes; of the microscope, and hosts of other matters about which children are curious, are here explained in a pleasant, easy way, that will hold the little people enchanted. It is a thoroughly good juvenile,-one of the best of the year."Boston Evening Traveller.

Horse and Man.

THEIR MUTUAL DEPENDENCE AND DUTY. By the Rev. J. G. Wood, M.A., author of "Homes without Hands," etc. With Illustrations. 8vo. Extra cloth. $2.50.

"Mr. Wood, as a naturalist of no mean attainments, is qualified to throw much interesting and valuable light on the care of horses. For army officers, farmers, indeed, for all who own a horse or have to look after one, this book will be an excellent and scientific guide. The elucidation of the subjects treated is so clear, the physiology of the horse is so accurately described, and the economic feeding, care, and management of the animal are so well stated, that the book would interest almost any reader. The author has combined with his own large store of information on the subject he takes up the mature opinions of many eminent experts on horse hygiene."-New York Herald.

The Golden Treasury Calendar.

An Elegant Design. By WILL H. Low. Chromo-lithographed in 22 Printings on card-board 10 x 14 inches. With a Tablet containing appropriate Selections from Palgrave's "Golden Treasury" for each day of the year. $1.00.

"No more artistic calendar has appeared this year than that compiled from Palgrave's 'Golden Treasury. A graceful kneeling figure in oriental drapery, on which are the signs of the constellations, presents a scroll bearing the messages for consecutive days. The educational value of these calendars. which scatter far and wide the choicest thoughts of the noblest minds, cannot easily be overestimated."-Chicago Advance.

**For sale by all Booksellers, or will be sent, free of expense, on receipt of the price by

J. B. LIPPINCOTT CO., PUBLISHERS,

715 and 717 Market St., Philadelphia.

INTELLIGENCER. Vol. XLII. No. 45.

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For Friends' Intelligencer and Journal.
FORGIVENESS.

TRUTHFUL saying in poetic line,

"To err is human, to forgive, divine," Hath a deep meaning, and applied to all, None so secure but liable to fall.

Many the frailties of our common race!
All need the virtue as a saving grace,
Forgiveness! Its refining power best shown
In seeing others' faults to scan our own-
To search the heart lest some besetting sin,
Some common weakness shall have place therein; ·
Hence charity with wisdom to control
Awakes to kindlier feelings in the soul.
(Her voice none sweeter to the mental ear),
Gives to the injured words of godly cheer.
'Tis charity repairs, refines, exalts—
Her mantle for a multitude of faults-
And so whene'er her call, where'er the need
Her blessings will assuredly succeed.
Remember, that "To err" is mine and thine,
But "
To forgive," the impress of divine.

H. J.

WHAT IS IT TO BE A CHRISTIAN?1 Na recent occasion we endeavored to dwell somewhat thoughtfully upon the subject of the Progress of Christian Civilization throughout that part of the world which has accepted the religion of Christ Jesus. It was affirmed that this progress is limitless and that it is without end-and that its crowning glory will be the peace and joy of mankind.

A wanderer from a far off land, a representative of a civilization far older than ours, was among us, and he had spoken words of love and unity concerning our faith and practice, and our manner of worship. Being asked to give his testimony concerning the practical results of Christian civilization he spoke again, but this time in decided rebuke to the claim that Christianity is the light and progress of the world. This country, as he had traveled through it, had exhibited to him the civilization in its best form. He had seen its beneficence and its excellence, but to him it had seemed to be due to the work of the non-Christian people of this land. The Church had not seemed to him a beneficent but an evil power. It seemed to him the embodiment of priestcraft, which like all other priestcrafts sought not light but

1 Read at a Conference, after meeting, at 15th and Race Sts., Philadelphia, Twelfth month 13th.

darkness. He has seen it irreverently decry the sacred poetic myths of his forefathers in regard to the divine attributes, and endeavor to replace them by ideas which seemed to his mind not more elevated. As a religious cult, it had sought entrance into their country through many and varied forms and professions. The actions of those who claimed to be Christians, proved them to be moved by avarice, and their unscrupulous destruction of their native industries, reducing them often to famine, proved them terribly cruel, and their wars, so bloody and devastating, showed them utterly insincere in their profession of peace on earth and good will to men.

A few days later I heard again the plea of the Brahmin against Christian progress, citing their personal indignities, the misrepresentation of his ancient religious cult, and the destruction of the national industries of India by English Free Trade, and the consequent poverty of the people. Famines occur in lands where there is but one productive industry (that of agriculture) whenever the conditions occur which prevent the usual product being realized from the soil.

Now we should say to this our guest, that the evils for which he weeps are due not to Christian progress but to a selfishness which is the reverse of Christian. Excluding the Indian cotton fabrics from the English market was certainly never anticipated by the English conquerors of India. This was done by law in order to build up the cotton industry of northern England. This was accomplished by 1813, for by this time steam-power had enabled England to make cotton cheaper than India.

Up to that year the home market was secured to the Hindoo weaver by a protective duty. Under pressure from Manchester it was removed, while the prohibition on Indian cottons was retained! At the same time, be it remembered, the export of English machinery to India was illegal, and the tempting skilled workmen to emigrate from England was a criminal offence. The Hindoo was forbidden to use the better instruments of manufacture; he was compelled to compete in India with the far superior machinery of England, while forbidden either to introduce that machinery or to export his far finer fabrics to England.

By the English law of 1832 the Indian cottons were again admitted into England, but her manufactures were already prostrate, and she was still forbidden the use of the machinery needed for their

sustentation. Not until about 1850 was the prohibition on the export of machinery repealed. On the other hand the English market for raw cotton was transferred to America, and the Hindoo was left with nothing but the business of raising food. When the rains did not come to make a crop possible, he lay down to die. Hence the frightful mortality from famine in the reign of Queen Victoria,-a mortality in excess of anything ever known from such a cause in any other country except China and Ireland, whose manufactures have been destroyed by the same means. The reigns of Timour the Tartar, or of Genghis Khan, or of Attila the Hun, show no such sacrifice of human life as does the reign of the virtuous and merciful Queen Victoria in India. The country has been desolated as war never desolated it in the worst days of its Mongol conquerors.

A portion of the longer fibered American cotton is needed in Bengal to mix with the short fibered India cotton, and English power imposes a tax on American cotton, which is one more burden on India cotton manufacture, and one more invitation to the grim fiend famine to fasten her talons on this suffering land. Our Brahmin is a man of intellect and of education, and he trembles with indignation as he contrasts Christian profession with what he holds to be Christian practice.

And now-what is it to be a Christian? Is it to name Christ Jesus as an object of divine worship, or is it to observe the heavenly counsels of the blessed Teacher, and follow out the guiding principles of his life?

"Not he that nameth the name, but he that liveth the life;" cries the truly Christian poet. If our Indian brother were with us again, we might ask him to differentiate the false Christian from the true, and revise his judgment as to the origin and quality of Christian civilization.

Mankind, in order to be truly reasonable, must consider solemnly the moral character of legislative enactments. Where selfishness alone characterizes the policy of nations they are not really Christian nations—no matter how zealous they may show themselves in introducing a verbal profession into their constitutional law.

A republic would seem to have the same religious complexion as that of the ruling part of its people; and this will be the complexion of its legislation. It must look very queer to our Braminical brother to examine the records of the laws of Pennsylvania concerning the liquor traffic. He might ask "How many of your voters own this lofty Christian cult of which you have been speaking so enthusiastically!” “You know very well the character of this substance, and the moral and physical consequences of its use; and yet you throw the sanction of law round the traffic which tempts weak men to surrender what remains to them of strength." "You protect and sanction its manufacture, knowing it to be a deadly curse to your land."

Let the Brahmin brother take up our country's history of the last half century and read the details of the miserable war of the United States with Mexico, and of our seizure of vast territory from a sister

republic that it might become dedicated to human slavery. And this is done, he cries, by a people who profess to be worshippers of an incarnation of deity whose teaching was peace on earth and good will to men. A brutal war of conquest and human slavery in its most hideous form-"what an indication is this of what you term Christianity?"

Perhaps we shall grow humble in the presence of our questioner. Of true Christianity into which we desire our nation shall come to be leavened in time, we have the germ, but our country is not yet the kingdom of God. All we can pretend to hope is, that we are tending that way slowly, and that there is much cause of rejoicing in the hope. In our land there is a real and increasing army of Christian workers who regard not party names, but who are seeking ever to promote and help the good, to elevate the lowly, and to enlighten the darkened. It does not matter so much as to what the dogmatists are doing, for whether they are Christians or not, depends not on their profession but on their practice.

But there is another host that is bent upon an exactly reverse work to this-they aim to antagonize the good, to depress the lowly, and to make yet more dark the way of the darkened. The one is the host of co-workers with the Eternal Goodness; the other, the powers of evil to whom we attribute the sorrows which yet abide and canker the world.

We feel that we have no difficulty in distinguishing which of these is like the blessed Christ in act and in character-and obey his holy law-and consequently is Christian. These are they which the Christ (the anointed) spoke of as the salt of the earth, and we believe that we know them well from those who are willing from selfishness to darken and curse the earth, instead of preserving it.

"Beloved!" wrote the beloved John, "follow not that which is evil but that which is good. He that doeth good is of God; but he that doeth not good hath not seen God."

We do know good from evil when we seriously and sincerely contemplate the situation, seeking the spiritual, that is the heavenly guidance; and the way is plain. S. R.

"It is not the men of superior talents who do the great work of the world; it is the men who have trained their working powers the best. Many who possess enviable talents sometimes become hindrances in the way of others, all for the want of well established habits of industry and a fixed purpose in life. They who have resolved to do the best they can in the world, and are doing it with their might, need not pause to look around for results. There will be time and opportunity for that in a vast eternity."

I have been more and more convinced, the more I think of it, that in general, pride is at the bottom of all great mistakes. All the other passions do occasional good, but whenever pride puts in its word, everything goes wrong, and what it might be desirable to do quietly and innocently, it is mortally dangerous to do proudly.-Ruskin.

For Friends' Intelligencer and Journal. NATURAL AND REVEALED RELIGION.

ALL religion presupposes the existence of a being

superior to man, to whom he is responsible for his actions. Hence, in looking over the history of our race we do not find that men in any age have denied the existence of a God, but on the contrary, they have had lords many and gods many, to whom they have assigned power over the actions of men. In many instances the instruments of the Most High who have been active in calling men's attention to the necessity of righteous living, have been themselves deified, and have had the homage paid them which is alone due the Creator. And in other instances the great men of their day, celebrated for their achievements in war or in other ways, have been looked upon as exercising authority in the world over those departments of life in which they were famous during their lives. But in all instances, when we examine closely, there will be found an acknowledged being who was regarded as superior to, and who controlled the actions of these inferior deities. The nations of Asia were inclined to choose the persons celebrated for wisdom in their day for these lesser gods; in Europe they chose those who were conspicuous for their prowess in arms. It is consoling to the lover of his kind to find that the two cardinal beliefs in the existence of a superior being to whom man is responsible, and the immortality of the soul are, and ever have been, accepted truths,—or at least this appears to be the case in all instances where we have reliable information. Among those nations we call pagan, owing to the imperfection of their language and other causes, the ideas expressing these views may not always be conveyed to the minds of others with clearness, and may thus lead to misapprehension. But so general is it that we are warranted in accepting the conclusion of Paul: "For when gentiles which have no law," (that of Moses), "do by nature the things of the law; these having no law are a law unto themselves; in that they shew the work of the law written in their hearts; their consciences bearing witness therewith, and their thoughts one with another accusing or else excusing them."

Not only this, but we also find the idea prevailing that this superior being has held direct communion with the souls of some men at least. There must therefore be a faculty in the soul, active or latent, through which this voice of the Eternal can be conveyed and understood. As it is unreasonable to suppose that this being is in any way partial to the workmanship of his hands, we Friends are justified in holding the view we do, as to the universality of this grace of God, Light of Christ, or by whatever name we chose to call it. If we will only accept it, and be guided by it, we shall be made free from the law of sin and death.

But here the question arises, If all men have by nature that within themselves which will enable them to live a righteous life, why should God by sending his messengers into the world at various times provide other means for this purpose? The answer to this must be found in our own experience,

and in the history of the race. Now we know from the former that we are so constituted that when impressions are made upon our minds it is only as we give attention to them, that that which we call perception takes place. Thus I may be reading and another talking, the writing makes an impression through the sense of sight, and the talking through that of hearing at one and the same time; to whichever of these I give my attention that will the mind perceive, and the other pass unheeded.

The things of life are so connected one with another that there is a constant succession of ideas passing through the mind; one event bringing up another with which it is connected; and this train of thought can only be broken by an exercise of the will. But we are to a large extent the creatures of habit, and the things to which we are most acccustomed are the ones most likely to engross our attention. Thus the mind of the scientist will run on scientific subjects, that of the man of business on matters connected with business, that of the mechanic on machinery, of the agriculturist on crops and weather, etc. Not only so, but these subjects become pleasant to us from our familiarity with them. Our modern civilization, by making our success in life largely dependent on the amount of thought we give to our particular vocation, has intensified and strengthened this tendency of the mind. Our sphere of life and the things immediately connected with it become the world to us. And, as our thoughts are not lifted above these things, this world we have made is all of existence of which our minds take cognizance. God is ready to make the spiritual impression on our minds,—does make it,—but we let it pass unheeded. We shut it out;-go our own way and get the reward of our folly by reaping as we have sown. As with the individual so with the race. If the teachings of God are allowed to pass unheeded by the bulk of the people, the knowledge of his law of righteousness becomes obscured. The nation sinks in the scale of being, superstition takes the place of light and knowledge, and men wander off into the barren mountains of sin and unbelief. The litttle sense of religion that is left becomes concentrated in the hands of a few, and they persuade the multitudes that by offering the sacrifices they enjoin, their lives will be prosperous and happy. Idolatry usurps the place of the worship of God. His law being no longer the law of the world, wars and fightings, slavery and oppression, debauchery and crime, become the normal condition of society. These bring suffering in their wake, and suffering leads to a desire for something better: men look upwards and pray; God looks downward and pities. His qualified servants are sent to their relief. These, by attention to the impressions the Holy Spirit or Word of God makes on their souls, learn wherein truth and righteousness consist, and are leavened into the divine nature. Thus anointed, they become qualified to teach their fellow men: and they by receiving the truths so taught are elevated in the scale of being. It shows a narrow mind to think that these revealings of divine truth have been confined to any time or people. Instead of regarding the Hebrews as a nation particu