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HAN COCE-LIPPIN COTT.—On Second month 18th, 1885, under the care of Chester Monthly Meeting of Friends, at the residence of the bride's parents, Charles Hancock, son of Joseph Hancock, deceased, and Lydia Lippincott, daughter of Asa R. and Hannah D. Lippincott, of Moorestown, N. J.

MATTISON.—PEARSON.—On Second mo. 12th, 1885, in Solebury, Bucks co., Pa., under the care of |Buckingham Monthly Meeting of Friends, Asher soon and Huldah A. Pearson, both of the former place.

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MICHENER.—On Second mo. 17th, 1885, at her residence, Johnsville, Bucks co., Pa., Esther Michener, widow of Absalom Michener, in the 85th year of her age; a member of Horsham Monthly Meeting.

For the last five years she was almost entirely confined to her bed, enduring much suffering at times, which she bore with Christian patience and resignation ; throughout her sickness she retained a cheerful interest in her friends, and warmly welcomed them to her bedside; overlooking her bodily ailments, she dwelt On the abundant blessings bestowed upon her by her Heavenly Father in whom she placed her faith and trust. We fully believe her work was done in the daytime, by the assurance given that she felt nothing in her way, and was ready and waiting to go at her Maker's call, but not one moment before His time.

MCMILLAN.—On Eleventh mo. 26th, 1884, Jacob McMillan, in the 89th year of his age; an elder of Short Creek Monthly Meeting of Friends, Ohio. . to

He was a native of York county, Pa., and removed to Ohio, in the spring of 1838, and settled on the farm On which he died. His mental and physical health were unusually preserved up to the time of his last illness, about three weeks previous to his death. His last days were marked with a peaceful serenity, and he often expressed the desire that, as he was ready for the change, he might not be continued longer in mutability.

NEEDLES.–Suddenly on Third mo. 10th, 1885, Anne M. Needles, wife of the late Caleb H. Needles, in the 66th year of her age ; a member of the Monthly Meeting of . Friends of (Race street), Philadelphia.

TOMLINSON.—On First-day morning, Second mo. 8th, 1885, at San Antonio, Texas, where he was sojourning for the benefit of his health, Isaac N. Tomlinson, Son of Carver and Mary Ann Tomlinson, of Mount Palatine, Putnam co., Illinois, in the 29th year of his age.

WHATEVER may be done by the cradle-side or the hearthstone, to promote the spirit of peace and amity, let us do. Let us breathe into unfolding infancy the soul of Love. Let us touch for our daughters the key. note of the angel’s song. Let us point our young sons to the rock of St. Helena, and tell them that the glory of the warrior is but remorse, when God taketh away the soul.—Lydia H. Sigourmey.


On Third mo. 6th, Race Street Meeting-house was well filled with persons interested to promote the welfare of the Society of Friends. This is the third and largest meeting of this kind which has been held; this meeting and the preceding one holding two sessions. It is gratifying to see so many from neighboring Meetings, as it gives evidence of a widespread interest, and we cannot but believe that the desire and the power to recuperate are as widely extended throughout our Society as the declension has been. After the reading of the minutes of last meeting, a proposition from Annie Caley Dorland was read as forwarded by the Executive Committee. It recommended Friends, in their different neighborhoods, to form associations for social mingling and intellectual improvement. It is believed that thereby much good would be done by bringing those of different ages together face to face and establishing a closer interest between them. By interesting our young members in that which is valuable, we may hope to secure their adherence to our religious Society in their maturer years. A. Flitcraft thought the proposition good for literary improvement, but he did not think the object of this movement was literary culture, as that will never build up the walls of our Zion. If the devotional is neglected, the literary and social will be of but little avail. The influence of the Holy Spirit gave the founders of our Society power to gather. A. C. Dorland explained that her motive was to promote religious culture, believing that the warm upspringing of heart to heart cannot be separated from the tender movings of our religious nature. Unity with the proposition was expressed by Isaac C. Martindale. He would draw no line between the social, literary and religious, for he had seen in many neighborhoods that such intercourse as was proposed had secured the interest and co-operation of those who had become the bone and sinew of our religious Society. Lydia A. Schofield inquired what is true religion, but a fulfillment of all the laws of our being in accordance with the Divine will. Our bodies are to be cared for, our moral, social and intellectual natures are to be trained and our spiritual growth promoted. Anything which adds to the training of these interdependent powers helps us to the higher life. Thomas H. Speakman, in uniting with the propositior, said that our religious meetings are an estahlished thing, and this social and literary intermingling is to build up an interest in them ; there is no conflict. He also approved of a course of lectures. Elizabeth W. Smith approved, and cited the experience of Friends in Wilmington, where a wellattended course of lectures conduced to the religious work of our Society. M. E. Janney thought the love which we have toward God draws us one to another in love; that we want to meet and encourage each other. Dr. Parry inquired whether we sufficiently indulge our social nature. In some places the young Friends seldom meet in a social way with their elders and a restraint is put upon them. We should en

deavor to break up this custom and acquaint them with one another; thus will they be drawn to mingle together in our meetings. C. M. Biddle believed Friends have too long been a negative Society, and as the question presses upon us “what shall the young do?” the meetings will find that it is their duty to attend to the matters which this proposition has in view. Committees of the meeting should take charge of the literary and social entertainment of the members, instead of simply resting on a protest against places of amusement. After a very full expression of unity, it was proposed to refer the paper back to the Executive Committee, but it was decided to give it in charge of a special committee to suggest means for carrying it into effect, of which A. C. Dorland was made chairIola, Il. E. M. Davis was surprised that there was so much haste in closing the consideration of this most important matter; for while we are united in the object, we are divided as to the means. The social may be made a means of holding us together; the more we mingle the more we agree. It was proposed that the next meeting should be Fourth month 10th, which was agreed to. The meeting then adjourned to 73 o'clock in the evening. At the evening session, propositions were read from Robert Janney, Thomas Garrigues, H. W. Lloyd and George Watson. These were referred to the Executive Committee. A circular prepared by the Executive Committee was read ; it will be found elsewhere. A proposition reported from the Executive Committee was next read as follows: “Is it advisable to increase our birthright membership without any limitation or responsibilities?” C. M. Biddle felt that birthright membership needed examination ; it has been one of our idols, There will be a proposition from Burlington Quarter submitted to our next Yearly Meeting asking for an extension of this right, and we ought to investigate and be informed upon the subject. He thought this birthright assisted parents in the care of their children. He would be in favor of extending it to children who have but one parent a member, and at the age of 21 or 25 calling upon them to decide whether they would remain in the Meeting. This course, he believed, would incite parents to greater care in preparing their children for this decision, and the children to a more active examination of our principles and testimonies, and moreover-the Church would be aroused to see why the young were drawn away. Richard Watson did not agree with those who thought birthright membership one of our weaknesses, he believed it was a means of preservation. We see on every side young people being kept in our Society by this means, who, in their maturer years, will value their membership as they do not now. The children of the faithful have ever been considered the wards of the Church. To baptize in infancy, to instruct in childhood and to confirm in youth has been the course pursued by many denominations. Friends have omitted these ceremonies as shadows and types, but this does not absolve us from our duties. It has been the aim of our Society to keep its membership pure by disowning those who do

not come up to its standard. He approved of ex" tending birthright membership.

Many other Friends expressed their views, and the time to close this interesting meeting came all too soon. It was thought that even this full consideration of the subject had left many points untouched, and it was decided to bring it up at our next meeting. Three propositions were offered as amendments to that of C. M. Biddle, which were still under consideration when the meeting adjourned, and are as follows: 1st. proposition—It is the sense of this association that the right of membership should be extended to children where one of the parents is a member, upon the request of such parent. 2d proposition—That it is the judgment of this association that children who have one parent a member of our Meeting, should, on application of the parents, have all the rights of membership during their minority; but, before arriving at the age of 25, said children should decide whether they should remain members or not. 3d proposition—All children, with one parent only a member, born after the adoption of this rule, shall be recorded as members, if both parents give their written consent thereto.

At a meeting of the Executive Committee, held Third month 6th, 1885, the following address was adopted and directed to be forwarded to each member of the Association, in pursuance of the authority given by the Association at its meeting held Second month 27th, 1885:

“To the Members of the Association for Increasing Interest in the Society of Friends :

“At a meeting of the Association, held on the 6th of Second month, 1885, a minute was adopted as follows, and referred to the Executive Committee of the Association, to be acted upon as way might Open :

“‘There are different conditions of growth and experience in religious life, and some of our members need and have the right to claim more instruction concerning our principles and testimonies, than they now receive in our organization. Properly conducted First-day Schools, seeming to meet a great want amongst us, should receive the full endorsement, superviSion and support of Our Meetings.”

“It is known to many Friends that the important subject thus presented will claim the attention of the Yearly Meeting at its coming session. The report of the Committee on Deficiencies,’ containing a recommendation in the same general direction (see extracts of Yearly Meeting, 1884), will come up for consideration ; and, in addition, a minute adopted in Burlington Quarterly Meeting (after approval in a Prepara; and Monthly Meeting), will be presented as follows: &

“‘In pursuance of suggestions by the Committee on Defi- ' ciencies, as shown in their report to our late Yearly Meeting, this Meeting, with the view of incorporating some of said suggestions in our Discipline, is united in proposing such change or addition to it as will permit Preparative and Monthly Meetings to recognize, and, as way opens, to extend a guarded care Over the First-day Schools within their limits.”

“Desiring to promote a full understanding of the subject amongst Friends, this Committee thinks it right to call their attention, at this point, to the fact that while it is most desirable to have for the Firstday Schools the recognition and aid of the Yearly Meeting, it does not need that there should be any change in the Discipline, or any addition to it, in order that Monthly Meetings may assume charge of the First-day Schools now indulged by them. The way is already open for such a step in any case where it may be best to take it. The Monthly Meeting of

Friends of Philadelphia (meeting at Fifteenth and Race streets), has for more than a year recognized and extended, through a committee, care over the Firstday Schools held in its house; and has recently emphasized the fact of this oversight by the appointment of a new committee for the purpose, and the appropriation of funds from its treasury to aid the school work. The Monthly Meeting of Friends, held at Green street, Philadelphia, at its sitting on the 19th of Second month, 1885, adopted the following minute :

“‘After serious consideration (of communications received), the following Friends were appointed to co-operate, as way may Open, in the care of the First-day Schools belonging to this Meeting; and, in conjunction with a committee of “The Monthly Meeting of Friends of Philadelphia,” in the care of Girard Avenue First-day Schools.”

“In the line of the action taken by these and other Monthly Meetings, it is felt to be desirable that all Who may find themselves ready to do so, should proCeed as promptly as practicable, in order to advise the Yearly Meeting of their procedure, and thus to give that body the fullest light that may be had on the Subject. At the same time, this Association desires to extend a friendly caution in behalf of a patient but earnest solicitude for that cordial unity in the Monthly Meetings, without which their approval of the Schools Would be of diminished value. In order that there shall be such ‘endorsement, supervision and support,’ as this Association has expressed its desire for, there must be on the part of the Meetings a sincere and unreserved good-will toward the Schools. For the seCuring of this, the anticipated action of the Yearly Meeting is not needful as a matter of discipline, but is valuable as an evidence of the care of our religious body, and will have an important influence. We had much better wait for it than to proceed in any case Where Monthly Meetings feel unprepared to give their full assent to a proposal for assuming the care of their Schools until formally sanctioned by the Yearly Meeting.

“Signed by direction of the Executive Committee,

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From Weimar to Eisenach was only a ride of a couple of hours, and our American friend’s cheerful talk made it so short, she has seen so much and can tell it all so interestingly. Once in Eisenach we hastened to the Hotel zum Kronprinz, where we were soon at rest under the great feather beds. The next morning we rose late, dressed hastily, and as we were eating our breakfast of coffee and eggs, we made our plans for the day. It was a cold, gray winter morning, and the snow on the streets made that craunching noise under the sleigh that tells of great cold. Our sleigh was two-seated, with the driver so muffled up in his light yellow overcoat, with three little capes all of different lengths, that we had to fairly scream to attract his attention when we wanted to ask any questions. As we went through some of the narrow streets of the quaint old town, we could almost touch the houses on either side with our hands.

The town is full of associations that cluster around Luther's memory, and as our horses pulled us up the steep hill to the castle, where Luther passed that year of forced inactivity after his bold refusal to take back his words at the diet of Worms, and where he worked at the translation of the Bible, we thought

often of him, and wondered if Eisenach at the foot of the hill looked the same to his eyes as it did to ours. It was a beautiful winter scene that we had after a quarter of an hour's ride. The trees were covered with snow, each twig delicately frosted, and suddenly, from a bend in the road, we saw the castle, Schloss Wartburg, crowning the mountain, and seeming almost above our heads. In summer it must be most beautiful here, for the road goes winding up the mountain through the woods, and crossed now and then by the steep footpath. Nearly arrived at the top one must get out and climb a little distance on foot, as in winter it is not safe for the horses to go farther up. Every now and then, we had to stop to take in the beautiful view over the Thuringian woods, the hills stretching around us and down into the Marienthal, a lovely valley, that lies just below, along the road. We went through the castle gate, into the restaurant and soon found the guide. As we were let through the great heavy doors into the corridors, we wondered whether in those olden times they ever were warm enough in the castle, such an icy blast struck us that we shivered through all our wraps, and kept moving briskly, to keep up the circulation. The castle was founded in 1070 and in 1850 was rebuilt and adorned as it was supposed to have been in those days. Of course not much from Luther's time has been preserved, but the guide points out the old and the new very faithfully. We saw first the room devoted to St. Elisabeth, adorned with pictures out of her life, painted by Moritz von Schwind, a noted German artist of this century. To the readers of the Schonberg Cotta Family, the story of the Heilige (saint) Elisabeth will be familiar. She was the countess of Thüring an, and lived here on the Wart burg. Of her the legend says, that she was very kind to the poor, giving them bread and much alms, whereas her husband was hard and cruel, and on meeting her one day riding her horse with her apron full of bread for the poor, he harshly demanded what she had. The countess, trembling at his angry words, answered that she had roses, and when requested to show them, behold the bread had by miracle been turned to roses. This legend is represented in a painting among others from her life. The Landgraf room is similarly decorated with paintings, the subject being the war of the poets before the Count, at the time of Minnes ăngers of Germany. We went hastily through the various other rooms, the armory, and the great hall for festivals and the chapel; but of all the rooms in the castle that in which Luther lived and worked was the most interesting to us. A small unpretentious room it is, with a beautiful view from the window over the woods. On one side we saw the spot where the famous ink spot is said to have been. The wood has been cut all away by the untiring relic hunters. The guide assured us that the Engländer (Englishmen) had done if, but we do not doubt that many a German contributed his share to the defacement. We were shown Luther's bed, an old fashioned square bedstead and the green stone, part of which dates from his time, and also his foot-stool. Our guide left us to ramble in the court-yard as we chose, and we climbed the snow-covered steps to the top of the wall next to the south tower, and had a beautiful view over the surrounding hills with their fir trees, the castle behind us taking us back into the past centuries with its towers and battlements and isolated silt. Very lonely and deserted it looked as we again mounted the sleigh, and the half-frozen horses hastened away with us. This beautiful castle commands a view of the country for miles, and shows that the warlike men of those days knew well how to select the best places for their castles, they needed to be well protected by nature as well as art in those stormy times. As we drove through the town the driver pointed out the house where Luther, as a poor boy, trying to study, was taken in by Frau Ursula Cotta. It was a comfortable looking quaint old building. One learns to appreciate and admire Luther's ability and courage the more one learns about those days of storm and oppression of all kinds. The German nation has cause to reverence the memory of its great reformer, not only for what he did for the cause of religion, in shaking off the popish fetters, but also for the impulse that he gave to the German language itself, raising it in the esteem of the cultivated class. We had just time to eat our dinner and make the train back for Halle; and after giving good-bye to our pleasant traveling companion, who went on to Nuremberg, one of Germany's oldest towns, we were soon seated in the “coupé,” and Eisenach, the Wartburg and our two days trip were things of the past.

Płalle, Prussia, Second mo. 14th, 1885. F. H.


Extract from an address by President Mills, of Earlham,

The perpetuity of our Church as a body of Christians holding positive distinctive views, depends in a very large degree upon the care that is taken of the boys and girls who are found in our midst. It is a saying of the Talmud, born of the experience of God’s chosen people, that “the world is saved by the breath of the children in the schools.” On the same authority, it is asserted that “Jerusalem was destroyed because the education of children was neglected.” And again, “A town wherein there is no school must perish.” “He that hath an ear let him hear ” what these ancient sayings proclaim to the people called Quakers to-day: That Church in which the education of the young is neglected must perish.

Archbishop Manning used to say, “Give me the children of England for twenty years, and England shall be Catholic.” The opposite of the principle involved in this assertion holds equally true. Let the Society of Friends put the education of its children entirely out of its own hands—let it turn them over for instruction and training to the neighboring Churches or to the State for twenty years, and at the end of that time there will be found very few “boys and girls playing in the streets” of Quakerdom.

The time was when the Holy Scriptures were more prominent in the programmes of the Christian colleges of this land than they are to-day. I believe it is a matter of history that at one time in Harvard College one of the necessary conditions upon which a young man could receive a diploma was that he

should be able to translate both the Old and the New Testament out of the original tongues into the Latin. So far as I can learn, no such provision exists in the Harvard curriculum to-day. In certain Western colleges of good standing it was formerly required that students should have three recitations a week in the Holy Scriptures. But at present comparatively little attention is given to Biblical instruction in our higher institutions of learning outside the theological departments. Some colleges include the evidences of Christianity in their courses of study, but the essential truths of the Christian religion often have little place in the work of their class-rooms. Almost might we say that, as in the inn at Bethlehem of old, so in the institutions of learning to-day, there is no room for Him. In not a few colleges it would seem that the attempt is made to eliminate as far as possible everything that is distinctively Christian from the training of students. They are becoming more and more schools exclusively devoted to science, literature and art. The work to which, as a people, we are called, demands increased intelligence and mental power, as well as increased consecration and faith. Time was when, in some parts of Great Britain and America, no benevolent enterprise of any magnitude was projected without one or more Friends were to be found among its leaders; no humanitarian work without at least a mixture of Quaker thought and enthusiasm contributing to its success. In that day spirituality, intelligence, character counted for more than numbers in the Society of Friends. “There were giants in those days.” The intensity of Quaker life and thought left its impress upon the civilization of the age. In a recent letter from John Bright to a Friend in the West, alluding to our increasing membership as a Church in America, he expresses the conviction that our influence upon our Government is not so great in proportion to our numbers as is that of the English Friends upon the British Government. He suggests as an explanation of this difference the fact that less attention has been given to the education of Friends with us than with them. It is a lesson to which we should give heed. In England Friends are mingling in political movements. Their intelligence and force of character give them influence upon public questions. This is the direct result of the careful education which for generations they have given to their membership. In this country, as a Church, it is to be feared we have lost ground in this respect. Important social and political interests call for our co-operation. No question looms up before this nation to-day with greater magnitude than that of temperance. It has come as a dividing issue in local and State, if not in national, politics, and it has evidently come to stay. The Society of Friends has become identified with the anti-liquor movement, as it was formerly with the anti-slavery cause. In some localities there is set before us an open door for ef. fective work in furtherance of this great reform. The same may be said of our relations to the peace question and the divorce laws and other great public interests. We need to be alive to these questions and influential in bringing about their settlement in accordance with the teachings of Christ. Would that our denomination, to which God has given great and precious truths to hold up before the world, might abundantly increase, both in vigor of its spiritual life and in the clearness of its apprehension of the truths of nature and of grace. To do this is far better than to fill up our ranks with thousands of members who have no common bond of belief and purpose. o to to so so © e g

It is told of Horace Mann that at one time he was invited to make an address at the opening of a reformatory school whose buildings had been erected at great expense. In the course of his remarks he asserted that if the school should succeed in reforming only one boy the result would be worth the cost. Afterward a gentleman asked him whether his statement that the salvation of a single lad would compensate so great an outlay was not a trifle overdrawn. Promptly and with convincing earnestness came the reply, “Not if it were my boy.” In like manner must we answer those who stagger at the cost of building up an efficient educational system in a Church having so small a membership as ours.-The Student.


... Within the past few weeks, seven of these beautiful creatures have come to our grounds every few days, —three males and four females—for each sex can be readily distinguished by the diversity of plumage. The male birds are rather the largest, of lighter color and more richly hued, with brighter spotted and streaked head and breast. The females are of a more sombre appearance and less variegated. The color of all is a pretty brown, relieved by a rich lavender from the throat downward, not unlike some of the shades of the Friends' shawls worn by our grandmothers. The black and white spots and streaks around the under parts of the head, and on the tips of their wings, blend harmoniously. The symmetry and grace of the California quail, with the single, black, plume-like feather that adorns the head, and which it moves at pleasure, places it first on the list as the handsomest game bird in the world. Such is the testimony of an old and skillful Taxidermist of this coast, who has made birds his study “and knows whereof he speaks.” And I don't think he is far wrong; for, if studied closely, there is something about the quail that challenges our admiration, and gives us an interest in it beyond any other bird I have ever seen. Those who have observed the habits and characteristics of the California quail, inform us it is not uncommon to see a mother bird with a brood of forty or fifty little chicks following her; only the strongest survive when they start out in their long wanderings, and thus the hardiest are perpetuated. The Mountain Quail of California are said to be more handsome than those of the valleys, although it is not easy to detect any real difference between them. While staying at the house of a friend some years since, an amusing and unlooked for incident occurred in connection with these birds. Some chickens, almost fully grown, were feeding in the back yard when a

small bevy of these fearless intruders appeared upon the scene. With remarkable boldness and rapidity one of the male birds struck at the fowls, and as one after another retired discomfited from the field, he walked to and fro in a proud, defiant manner, keeping his vanquished enemies at bay. I could not help indulging in a laugh, and mentally admiring the courage of the little combatant, as he chattered and blustered about in the midst of his seemingly pleased companions, whilst they devoured the chickens' feast. The quail of this coast are larger and prettier than those of the Eastern States, and seem more nearly allied to the partridge in color, shape and size, but their plumage is still more soft and glossy. In the solitude of our great mountain ranges, where nature asserts her wild supremacy, protected there by the giant red woods; in our delightful foothills where the wide spreading live oaks cast their broad shadows on the green sward; in the deep canyons, or lovely sequestered dells with which our wonderful State abounds; here, in the company of “ babbling brooks,” half concealed by the shrubbery, the tangled grasses and pretty wild flowers, is the home and the haunt of these beautiful birds. . . . —John Bell, in the Friend.


“Some one talked of the pains taken to provide the poor with recipes for making good dishes out of their ordinary means. “I dislike all such interference,’ he said, ‘all your domiciliary, kind impertinent visits. They are all pretty much felt like insults, and do no manner of good. Let people go their own way, in God's name. How would you like to have a nobleman coming to teach you how to dish up your beefsteak into a French kickshaw Ż Let the poor alone in their domestic habits. Protect them; treat them kindly, trust them ; but let them enjoy in quiet their dish of porridge and their potatoes and herrings, or whatever it may be, for any sake don’t torment them with your fashionable soups. And take care, he added, “not to give them anything gratis, except when they are under the gripe of immediate misery, what they think misery. Consider it a sin to do anything to make them lose the precious feeling of independence. For my part, I very rarely give anything away. Now, for instance, this pile of branches which has been thinned out this morning is placed here for sale for the poor people's fires; and I am perfectly certain that they are more grateful to me for selling it at the price I do (which you may be sure is no great matter) than if I were to give them ten times the quantity for nothing. Every shilling collected in this and other similar manner goes to a fund which pays the doctor for his attendance on them when they are sick, and this is my notion of charity.’”—From Lockhart's Life of Sir Walter Scott.

THERE is a class of religionists who believe that every one should go into mission work of some kind praying to be enabled to perform it; and there is another class who believe that the call to enter into mission work, is as necessary as the strength to perform it.

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