this other word to the disciples: "If ye love me”—is it "sing praises to my name"; "build up systems of "build up systems of theology upon my birth and death;" excommunicate such as we do not see eye to eye with you; make holy war upon such as are not of your faith "—is that the message? "If ye love me, keep my commandments." It is the keeping of these commandments that is not only the acceptable sign of love for the great Teacher, but the hope of the world. These commandments are not vague, "glittering generalities," let fall upon the air to be speedily lost. They are clear, explicit commands that address themselves to each one of us, to be construed according to the circumstances of each life. These commands may not touch just the same things in my life as in yours; but the commands being chiefly of love and service, they bring the same spirit into all our lives, and can make our streets into heavenly neighborhoods.

It is a blessing, indeed, to have each year a revival of the Christmas spirit-to re-baptize our souls in love. Shall we not try to make it a daily baptism? shall we not consecrate ourselves each morning to loving service, that we may be helpers of the work for which Jesus gave himself wholly?

INDIANS' "OUTING" A CENTURY AGO. (Continued from last week.)

ELEVENTH Month 8. A hard frost. This morning I set off for Brother Town, having the Chiet's horse to ride to that place, with one of their principal Indians for our guide, through a most fertile country, over logs, through the bushes, at about a mile or sometimes two, in an hour. We arrived in the evening, We arrived in the evening, where we were treated with all the kindness we could ask, having lodged here one night very comfortably.

9th. A hard frost. Set off for Fort Schuyler, where we were accommodated in the same manner by these Indians, with their horses and a guide on foot. Here the roads were bad beyond description, but we were favored to reach Fort Schuyler in the evening, having previously agreed to meet our female family of Indians there.

Ioth. This morning our Indian girls came to Fort Schuyler. Each girl had a parent or guardian. The business of the day was conducted with great seriousness, for the Indians delivered their children to us with the utmost composure, confidence, and quietude, which brought over my mind a considerable weight that nothing on my part might obstruct this great and important work. The girls manifested much stillness at parting; accordingly, they stepped into the boat, on the Mohawk river, with their parents, and going a long journey with perfect strangers to reside in a distant land. They wrapped their faces in their blankets for that day and I do not remember they uttered one word.

11th. Very cold this morning, especially on the Mohawk river, which we had to pass along one hundred miles. We arrived at the Falls at breakfast time. The waterfall here is fifty-one feet, between tremendous rocks. The wonderful works of Providence are very striking to every rational beholder. The rocks form a perfect stone wall along this river for twenty

miles together. This river has the fewest creeks run into it of any I know of, consequently keeps nearly the same height, neither is it affected by any tide. Travelers often stop, kindle a. fire on the bank, and dress their victuals. We passed by a number of boats loaded with people and goods going to remote parts. My companion very ill on this river, and much exposed to the cold, which rather added to his affliction, being in an almost open boat, and the hills and fields covered with snow. About four in the afternoon we arrived at Schenectady, and procured a good room for the girls, which could not be obtained at every place, and even here required my attention, for an impudent person came to the Inn late, called up the family, ran into the room among the girls, and disturbed them by his foolish laughter. I stepped into the room,.. he withdrew, and the innocent, modest girls went to rest.

12th. Rainy morning. Through favor, felt well in health. My companion still afflicted. I was not easy to travel on First-day, consequently we tarried at our kind friend Peter Field's, in Albany, making him some compensation for our large family, he being a man of slender circumstances. I spent this day in reading the "Book of Martyrs," in this place. There are about three families of Friends here, and are not considered qualified to hold a meeting, consequently they and their children must suffer great loss in the most serious and important part, for being full twenty miles to the nearest meeting, perhaps, these young people seldom attend. It would be wisdom for parents carefully to weigh every difficulty in removing with their tender offspring far from meeting, and not let the perishable things of this world have too much sway, for He who is rich in mercy can mar abundance, and bless a little, for the earth is the Lord's and the fullness thereof.

13th. A fine, mild morning. The wind favorable, took passage for New York, Capt. Weaver Master. I feel a degree of thankfulness that the Lord hath thus preserved our family and us. I objected against traveling on First-day, but had I been so minded I could not, for our captain did not take in his loading.

14th. A rainy, mild morning. Our girls have behaved so well that reputable people, not of our Society, could but remark it. I sincerely hope my girls may continue innocent and quiet, for we had to pass along through a country inhabited with people of divers denominations. My mind was frequently exercised so as not to suffer me to sleep, hoping nothing might befall my tender children, to obstruct this work which the Lord is about to carry on from sea to sea, and to the uttermost parts of the earth. We left Albany about 4 p. m., and came to Hudson that night, being 30 miles, notwithstanding we were aground and lay at anchor till the tide floated us off. Hannah Barnett [Barnard], a minister who lives at Hudson, has laid her concern before Friends of her call to Europe.

15th. A fine morning, a south wind which was very direct in our course. My family appear cheerful, which is a considerable satisfaction, and cause of

1 Foxe's "Book of Martyrs" is a famous old work, describing the persecution of Protestants in England, in Queen Mary's time, etc.

thankfulness unto Him who is a present help in every needful time. There were no females on board, but my girls, which might be concluded a favorable circumstance.

16th. A clear, cold morning. Run aground by means of a strong wind from the west shore, about nine miles above New York. When the tide was in favor we carried out our anchor, but all endeavors at this time proved in vain, therefore we were obliged to lie in the cold, for the wind blew hard, till the tide should rise again. In the evening we renewed our efforts and were favored to effect our design, and we arrived opposite to New York about 9 o'clock at night. The tide ran so strong that the captain said he would not bring the vessel to the shore. Being desirous of moving as fast as practicable, we engaged the boat to take us to shore, which was so covered with ice on every part, and tossing so much, that it was difficult for my girls to get in the boat. At length we got on shore, and were kindly received by our friend Edmond Pryor, and may truly say for the tenderness that was shown to us and the girls, it was like a brook by the way.

17th. A snowy morning. Our friends, both to us and our Indians manifested much kindness, particularly Joseph Delaplaine, who gave each girl a piece of silver, and went with us into the vessel. From here we traveled through the snow and arrived safe at Brunswick about 7 o'clock in the evening. At this town was a certain great man from Poland who never had seen an Indian, and was desirious of being introduced to them. The girls being in a private room, when he beheld them sitting at a table at supper, he was much surprised, and after walking around the table, said. These are almost civilized, already." I observed that one of the girl's father would not drink wine. The same evening this Poland General came in the room where my companion and I were. I said "thou" to my companion, in the room where the Polander and his companion were. A young man observed to him, in French, that we as a people had a very uncouth way of speaking "thou,"-apprehending I should not understand, as he spoke in the French language. I informed the young man it was the language of the Almighty to the first man Adam, therefore not to reflect on this people for using the language the Lord taught. He looked rather confused, and the Polander, who understood English, seemed pleased with the observation.

18th. A fine, clear morning. Set off some time before day, and got to Prince Town before breakfast. Through the continuance of Divine favor my family and self are well. My companion continues to be afflicted with the ague. We arrived safely at Bristol, where my companion and I parted, he to his home, it being in that neighborhood, where it was concluded the Indian girls should remain until I returned from Philadelphia. Accordingly we parted in much love, and I took my passage in the stage to my habitation, where about 9 o'clock at night and through the favor of a kind preserving Providence, I found my family well, when we mutually rejoiced to see each other, I having returned sometime sooner than was expected.

19th. Went to meeting. Here friends were glad to

see me, and inquired after my Indian girls. A few Friends were called together at my friend John Parrish's, in order to hear how I proceeded, and what necessary steps should be taken next. I informed them, and they expressed their satisfaction therewith, when it was concluded that I should the next day return to Henry Simmons's and bring the girls down. 20th. A cold morning. Rode up to Bristol. Walked from there to Joseph Marriott's where I was kindly treated and lodged. Joseph took me in his chair to Henry Simmons's where the Indian girls remained during my coming to town. They were glad to see me, and in the middle of the day we set off for my habitation, and accordingly we arrived safe about sunset. They continued here near three days and three nights. During this time they constantly read in the Scriptures, and behaved full as well as our children. We had many friends who came to see them, and gave them a number of small presents, manifesting their satisfaction in seeing them. The weather clearing, we set off for James Emlen's, where all our family were kindly treated. Here we were obliged to tarry several days. Being First-day, I proposed to my friend J. E. taking my girls to meeting, to which he fully united with. to which he fully united with. I set off rather early, in order to have them seated before the gathering of the meeting, that it might not be interrupted with the singularity of their appearance. They sat quiet and behaved better than many Friends' children who constantly attend meetings.

I met here with a valuable Friend, who felt something on her mind about taking one of the Indians, and I had the same thought, apprehending she was both a prudent and exemplary woman. This day the Friend and myself went to went to Providence Monthly Meeting. It was a low time to me. The next day rode with the Indian girls to Nathan Cope's, where it had been concluded all parties concerned should meet. Met with several dear friends, and beholding the abundance of cattle, it put me in mind of the Patriarchs of old.

Here three of our girls were parted, two to remain with N. C. and son, and the other with the Friend who I thought was so suitable. The girls at parting | manifested great affection to one another, which had a considerable effect upon some of us. After a short time weset off with the rest of our Indian family. We arrived at our kind friend Richard Barnett's, who gave the Indian girls a shilling apiece. From this place we set forward for Joshua Pusey's, where William Jackson received his girl, and his brother Isaac the other two. Isaac the other two. I thought best to go with Isaac to see the last place of my girls, feeling much tenderness toward them, and when I reflect on the great confidence these children's parents placed in me, it is incumbent on me to take some necessary care, but by their being placed in such worthy familes, little or none need to rest upon me. The two youngest were left at Isaac Jackson's, a very suitable family, and the Indian girls seemed pretty well satisfied, but at my taking leave of them they wept considerably. Through adorable mercy, I have been preserved in good health throughout this journey, and my family. The Physician of Value have the praise.

For Friends' Intelligencer.

MEETINGS IN INDIANA YEARLY MEETING. THE first settlement of Friends within the limits of Indiana Yearly Meeting was at Miami (Waynesville), Ohio, the latter part of the 18th century, and in 1806 some Friends removed to Whitewater River, near the present Richmond, Indiana. The emigration was in great measure from North and South Carolina and Virginia.

In the printed account of meetings in America, 1805, Concord, Middletown, and Miami, all in Ohio, belonged to Redstone Quarterly Meeting. Miami Monthly Meeting was established in 1803, and its eastern boundary was the Hockhocking, and the Ohio River on the south. Cæsar's Creek Monthly Meeting was established in 1810, and Cincinnati in 1815. Miami Quarterly Meeting was set up in 1809, West Branch 1812, Fairfield 1815, Whitewater 1817, Blue River 1819, New Garden 1823, Westfield 1825.

After the Separation, four Quarterly Meetings remained, in 1834. Miami had eight Monthly Meetings, viz: (1) Miami, Grove, Hopewell, Salt Run. (2) Springborough. (3) Cincinnati. (4) Green Plain. (5) Goshen, King's Creek. (6) Centre, Wilmington, Springfield. (7) Fall Creek, Clear Creek, Newburg. (8) Alum Creek, Northern.

Whitewater Quarter had two Monthly Meetings : (1) Whitewater, at Richmond, Goshen, Ridge, White River. (2) Milford, Bethel, Duck Creek, Fairfield.

Westfield Quarter had two Monthly and particular meetings (1) Westfield. (2) Elk.

Blue River had two Monthly Meetings (1) Blue River. (2) Honey Creek, Union, Furman's Creek, Newbery Creek, White Lick and Fairland.

Green Plain Quarterly Meeting was set up later, but owing to too much radicalism on one side, and conservatism on the other, it was laid down somewhere about 1844, and quite a body of Friends cut off, who finally termed themselves Progressive Friends, and were finally lost to the Society. Their organization long since died out.

At present Indiana has two Quarterly Meetings, Miami and Whitewater. Miami Quarterly Meeting has four Monthly and Executive Meetings, with three recorded ministers, and ten others who sometimes speak. Within its limits are eight meeting houses.

Miami Meeting is at Waynesville, about threefourths of a mile from the station of that name, on the Little Miami Railroad, a part of the Panhandle system of the Pennsylvania lines. Address Aaron B. Chandler, Waynesville, Warren Co., Ohio.

Hopewell Meeting was established about 1815, but no regular meeting is now held there. The brick meeting-house is still standing, and it is at Rochester, 11⁄2 miles east or northeast of Morrow, a principal station on the Little Miami road. Address William T. Whitacre, Morrow, Ohio.

Grove meeting-house, at Harveysburg, about 41⁄2 miles east of Waynesville R. R. station. Address Zephaniah Underwood, Harveysburg, Warren Co., Ohio.

Springboro' is on the main street, in the north end of the village. It is four miles from Franklin on the Big 4" railroad, Cleveland to Cincinnati, and eight miles from Waynesville on Pennsylvania road. Friends will be met at Franklin by addressing Jesse Wright, Springboro', Ohio.

Green Plain, 21⁄2 miles from Selma, on the Little Miami railroad. Address Nathan Branson, or S. R. Battin, Selma, Ohio.

There is a meeting-house at Goshen, in Logan County. Address Addison Faucett, Belfontaine,

Ohio.

Olentangy, formerly Alum Creek meeting, also known as Whetstone meeting, is three miles from Cardington, on the Toledo and Ohio Central R. R. Address Willis T. Keese, Cardington, Ohio. It is now an established meeting.

Clear Creek Executive Meeting is three miles from New Vienna, on the B. & O. Southwestern R. R. This meeting is a revival of one of the same name laid down perhaps more than forty years ago. Address Christopher Lewis or Ellis Good, New Vienna, Clinton Co., Ohio.

A Friend, in writing about some of the meetings, adds: “The First-day school properly conducted in every department, might surely be expected to be valuable and helpful, but I have all the time been fearful lest it should make theologians, dogmatists and ‘evangelicals,' instead of learners in the school of the Everliving, true and holy Teacher, and free man and woman such as are they whom the Truth makes free, who are free indeed. Eternal vigilance is the price of liberty. It is enough to walk humbly with our God, who shows us what is good and what He requires of us, makes us acquainted with Him through His law in the heart, and blessed is he who fulfills its holy requirings, to do justly, love mercy, and be in all things true and upright."

**

THE DIVINITY OF FATHERHOOD.

From a sermon by Jenkin Lloyd Jones, Chicago.

I PLEAD for the recognition of the divinity of fatherhood as well as the divinity of motherhood, not only because I would give tardy recognition to one who seems to me to have been a sadly neglected historic personage, but because every child as well as the Christ-child needs a father as well as a mother. I distrust the easy distinctions based on sex, and yet in the order of development distinctions there are, and we must recognize them. If the mother is a type of love and through her tenderness has come into human life and love has been discovered as an inherent part of the universe, as the quest of life, the end of creation, then through the father has come into human life the thought of law, through him came the benignity of government, through him has the soul been tutored to respect authority, through him have we been made to see that the universe is not only cradled in love but that it is centered in justice. Righteousness is the father word of evolution. Righteousness is the father

:

thought of God, as love is the mother thought of God. Righteousness is the father contribution to the home, and if the hand of the father is at times more heavy, aye, if it needs at times come with deliberate heaviness upon the child, it is God's way of making a man out of that child. Who of us will not bless the correcting hand of the father as well as the soothing hand of the mother? There should be, and there are, kisses from both father and mother to the well-bred child and there will be discipline, sometimes prompt, and, so far as the child can understand, unreasoning discipline | in the hand of both, but for distinction let us recognize the father's contribution in the past and the present to the child life as a contribution of righteousness, of law, of stern equity. Shall we not bless this father providence as much as the mother providence? If in woman's eyes we first discover the eternal love, then let us in man's enkindled indignation, transfigured righteousness, first discover the eternal justice of the universe. Beneficent was the dispensation of the patriarchs; helpful in its day was the paternal assumption of kings and popes. By the mysterious inspirations of language, by the subtle selections of evolution, does the Indian speak of the president of the United States as "the great Father at Washington," and do we not all love the phrase "Father Abraham " when we speak of the dearest and noblest of presi

dents ?

The modern child is threatened not with too much mother but with too little father, and this danger is heightened by the sudden release of womanhood from the ban of conventionality and of the domineering power of physical force. Let her not too readily accept as complimentary to herself the church's adoration of Mary. Woman is made of no purer stuff than man, her companion, man, her father. She cannot transmit from her own veins or her companion's veins any purer life stuff, any diviner spirit impulse to her daughter than she does to her son. Crimes differ, as virtues differ, in form, but I suspect the population of heaven no more than the population of hell will be largely affected by the sex line, however the attendance at the modern church may seen to predict such a differentiation. We need more fathers in the home. With Father Spaulding of the Catholic Church, I say we need more men in our churches, and if our homes, schools and churches are not organized so as to evoke and direct this masculine investment, then let them be reorganized. It is not true that mothers are peculiarly the divinely appointed teachers of children, that to them is especially intrusted the intellectual or spiritual destinies of the young. As I said before, that argument is based upon the analogies of the past, it is a reversion to primitive conditions, an illustration of the law of atavism, like the return to six fingers and toes in some people, or the restoration in others of the muscle that can move the ear.

The highest reaches of evolution point to the double responsibility and the double potency. In the interest of the child then, let us lift him out of a mother rule into a father-mother rule. Let the home be

girdled with masculine order as well as with feminine love. Let there be strength as well as tenderness. Let there be in it mind as well as heart, vigor as well as sympathy. All these are spiritual children which cannot be born except in the bi-sexual realm,—they must have a father and a mother. If you remind me that woman's hand can be strong, that she has disciplined children, controlled states and directed armies, I gladly concede the point and urge in response that men have carried children in their bosoms, that David lamented over Absalom with sobs that have touched the heart of the ages; that the great-hearted Mohammed was sorrow smitten when little Ibrahim, the child of his old age, lay dying in its mother's arms, and when his followers would rebuke him, saying: Have you not forbidden us to weep for thee, O master, when thou wilt depart ?" he replied, "I have forbidden you to shriek and beat yourselves and rend your garments above your dead as pagans do, but tears shed at a calamity are as balm to the heart and are sent in mercy." And he exclaimed, "Ibrahim, O Ibrahim, my son Ibrahim, if it were not that the promise is faithful and the hope of resurrection sure, if it were not that this is the way to be trodden by all and the last of us shall join the first, I would grieve for you with a deeper grief even than this." And as he spoke the child's struggle ceased and little Ibrahim was dead. Then the great prophet of monotheism, the law-giver of Islam, laid his hand tenderly upon the sorrowing mother and said, "Rest assured the remainder of our Ibrahim's childhood and upbringing shall be in Paradise." And at the tomb he said, “My son, my son Ibrahim, when you enter Paradise say to the recording angel, 'God is my Lord. The prophet of God is my father and Islamism is my faith.'" Such tuition on earth is a benignant introduction to the highest paradise of heaven.

I once met a strange, shambling, uncultivated and unkempt hunter philosopher in the solitude of East. Tennessee. On the heights of Big Smoky by the weird light of a midnight fire, he mixed fragments of home-made philosophy with Socratic quotations and Emersonian epigrams which he read from a commonplace book he carried in his coon-skin cap. Speaking pathetically of his own meager rearing, he said, “I never had much chance, I was raised by a woman. You laugh as I laughed, but that receding voice goes with me through the years with an increasing pathos. Oh, how many children of luxury, of much training, many schools and wide travel, will some day come to the sad realization that they also never had much chance," that they were raised by woman only. They had a male parent who assumed the responsibility of giving them being, but they never had a father who assumed the spiritual responsibility involved in the act. Their paternity stopped before it reached fatherhood, and I say there is no alternative, no adequate compensation, nothing to take the place of the God-given hand of a father. God, through Joseph, reveals himself in the spiritual realms of life as he does through Mary, and it is possible to

break the connection, to turn aside the divine stream on the one hand as upon the other.

I have pled for the divinity of fatherhood for the sake of the child. Let me close by pleading for this

doctrine in the interest of the father. He needs the mellowing touch of baby fingers. He needs the ameliorating smile of childhood. He needs the rejuvenation which children give. Had I time I could again appeal to the unquestioned analogies of the past. I have said that evolution has sought the development of the man child by increasing the tuition the soul can receive after birth, magnifying the bequest of environment, but the child educates the parent in the process. His love generates love, his worldlessness washes the worldliness out of parent hearts, his simplicity shames the father's duplicity, his thirst for companionship peoples the father's heart with a comradeship that will not desert him.

If not already familiar with some of the earlier Jewish history, we have need to turn back before proceeding in our lesson, to the time of their deliverance from the Eygptian bondage into which they had been brought.

The law by which they were to be governed, when dwelling in the promised land to which they were to journey, was delivered to them through Moses. he having received it while on Mount Sinai, these laws, writ en upon two tables of stone, were placed in the little ark of the covenant, which had been constructed of a prescribed form, and placed in the tabernacle, built after the pattern shown on the mount.

This ark was considered so sacred that the common people were not allowed to look upon it, and the place where it was deposited, in the rear end of the Tabernacle, called the Holy of Holies, was regarded as being the place where God would communicate with men, but only through the chosen representative of the people, the great high priest, and into this select sanctuary he went once each year, to make reconciliation with God for sins committed, and to receive the messages to be conveyed to the people.

The vail before the place in the Tabernacle called the Holy of Holies, was looked upon as being the division line between God and His children, and men were taught to worship only through their representative, the high priest.

This form of worship was observed through the five centuries that the Tabernacle was used, and continued during the occupancy of the temples of Solomon, Zerubbabel, and Herod; was being practiced when John the Baptist appeared in the wilderness of Judea, and continued through the time of the ministry of Jesus Christ. The temple of Herod which stood during the life of Jesus, was of exquisite beauty, formed of massive stones and protected by surrounding walls.

Upon one occasion, when Jesus was coming out of this temple, his disciples called his attention to the massive walls and its magnificent proportions, but he declared that "these should all be thrown down, and not one stone should remain upon another," a prophecy which was

literally fulfilled when the army of Titus bore down upon Jerusalem, A.D. 70.

Jesus told the woman at Jacob's well, that "they that worship the Father should worship Him in spirit and in truth," and that it was not necessary to go to Jerusalem or Gerizim. The time for worship was now. The place everywhere. The qualification the spirit. So his mission was to break down this dividing wall that men had set up, and his whole life's ministry was so successfully directed towards this end, that he was able to declare his work

finished, and the record states that at the close of his life work, "the veil of the Tabernacle was rent from top to bottom." The "Veil was done away in Christ" and a new and living way consecrated for us. TEACHING.

Our conception of God is that he is love, and does not willingly afflict. What he requires of us is not the destruction of the body, nor any of its functions, but the life fully developed in body, mind, and soul, all consecrated to the work assigned by the Creator, and rendering willing service to his will. Having done this we will receive the promise.

TEMPERANCE LESSONS.

INTRODUCTORY.

It is intended to present a few practical temperance lessons for use in the First-day school and in the home. They are lessons which have been used and found to be interesting and impressive. They are purposely made brief, and are intended rather to suggest lessons to be amplified in the teaching than to be used as lessons to read in class. It is the intention to vary the lessons so that they may be used for different grades. George School. JESSE H. HOLMES.

THE HUMAN MACHINE.

I have here a watch. I open it, and you see the many wheels working in connection with each other. You see the springs, and the jewels, and the levers. You can partly imagine what a work it must have been to so measure and working. Now what would you think of me if I should use it connect all this machinery as to insure its regular and reliable

to drive tacks with,—or throw it at the cat? What would I be? Not so much wicked, as foolish. It would indicate not lack of religion but lack of sense. Would you use your new birthday knife to sharpen a nail, or to carve a stone? Would you use a good saw or plane on an old board full of nails? A mowing machine to remove stumps, a threshing machine to sort pebbles? If not, why not? Of course, because you would ruin the machine in every case.

Now each one of you have been intrusted with a wonderful machine. No article of human manufacture can compare with it in complexity. I mean the human body. And you have only one. If you damage it in any way you can never get another. The doctors may patch it up, but it will always be second rate. The effects of alcohol and tobacco on this machine have been tried a great many times and are known to be disastrous. Is there any sense in trying the experiment over with your body? If you had another in the closet it would be different, but you haven't. Whatever you make of your body you have to live with. If you spoil the nervous system, as so many have done, you will have to get along with a shaking hand and an unsteady step. You cannot replace the eye from which you take the clearness. The brain once made unreliable and flighty will not again be as trustworthy as before. The will once weakened may never take full command again. The experiment has been tried thousands of times, and the results are as indicated. Is it worth while for you to try it again on your only body?

Suggestions. If any special form of machinery is well known to the pupils, let it be talked over and explained. Dwell on the care that must be taken to keep it all in running order, and the trouble and expense that result from neglect or carelessness. Discuss some special organs of the body, as the eye, ear, etc.; point out the complexity of the whole ma