FRIENDS' INTELLIGENCER. "TAKE FAST HOLD OF INSTRUCTION; LET HER NOT GO; KEEP HER; FOR SHE IS THY LIFE. VOL. XL. PHILADELPHIA, ELEVENTH MONTH 17, 1883. No. 40. EDITED AND PUBLISHED BY AN ASSOCIATION OF FRIENDS. COMMUNICATIONS MUST BE ADDRESSED AND PAYMENTS MADE TO JOHN COMLY, AGENT, AT PUBLICATION OFFICE, No. 1020 ARCH STREET. TERMS:-TO BE PAID IN ADVANCE. The Paper is issued every week. The FORTIETH Volume commenced on the 17th of Secon¿ month, 1883, at Two Dollars and Fifty Cents to subscribers receiving it through mail, postage prepaid. SINGLE NUMBERS SIX CENTS. It is desirable that all subscriptions should commence at the beginning of the volume. REMITTANCES by mail should be in CHECKS, DRAFTS, or P. 0. MONEY-ORDERS; the latter preferred. MONEY sent by mail will be at the risk of the person so sending. AGENTS:-Edwin Blackburn, Baltimore, Md. Benj. Strattan, Richmond, Ind. Entered at the Post-Office at Philadelphia, Penna. as second-class matter For Friends' Intelligencer. IMMORTALITY. "If a man die, shall he live again"? is a query that comes down to us, among the oldest recorded thoughts of the human race, through uncounted generations. In one form or another it has continued to stir the mind of man through all the ages, and is to-day only answered by the same faith and hope that inspired the ancient patriarch when he declared, "All the days of my appointed time will I wait till my change comes, for I know that my Redeemer liveth, and (following the marginal reading) though this body be destroyed, out of my flesh shall I see God." The Christian's hope can reach no higher anticipation than to see God, when this mortal body is no longer animated by the breath of life. And this living again is not said alone of the soul. The old dogma of the resurrection of the body which has been preached and defended by the ablest expositors of religious truths, like many other material ideas concerning the relations of man to his Maker, and his future existence, is but the external shell of a divine truth, which the better understanding of the processes of nature has opened to the investigator of her laws. The decay of the body by which it fulfills the divine command, "dust thou art and unto dust shalt thou return," brings about a transformation, a resurrection literally to newness of life; slowly but surely this change is wrought. In the darkness and stillness of the grave the work goes on as "in the beginning, the spirit of God moved," or brooded over (as the original is) the dark abyss of the surging waters, and light and life were brought forth, so in this ever-recurring miracle is the Divine law fulfilled. The plant and tree send down their roots through the darkness, feeling after the nourishment that is waiting the transforming process, that shall clothe with verdure and beauty and life every branch and stem that lifts its head to the light of the sun. There are no waste products in the Divine economy. "Gather up the fragments" is the law of every force and energy that sends the throbbing current of life through the universe. From the gathering together of the atoms, was the framework of this world, and by inference, of all worlds. As one form of existence fulfills the purposes of its creation, it gives place to another; yet it is not allowed to be a cumberer of the ground." The vital force that made it a distinct organism, once removed, it goes back again to the simple elements, to be taken up by a new order of life when the transforming process is completed. Nothing is wasted, nothing lost in the wide realm of nature. What a lesson is this to man, who, made in the image and likeness of his Maker, is so prodigal of the resources with which he is furnished. If he could but and more extensively practised than before. see, in all this change, the order and beauty | better understood, more highly appreciated, of the Divine plan, how would the life he lives here be transfigured; how strong would he be, in bringing the waste and decay of his purposes and aspirations into conditions in which a resurrection to newness of life might be witnessed. As by the Divine inbreathing the soul becomes a partaker of the attributes of Him through whom it has a conscious existence its power of development cannot be limited. In every field of science and philosophy man has become a co-worker with God. That other question of our ancient patriarch, “Can man, by searching, find out God ?" is being answered in our day, in a thousand ways that the men of old never imagined. Every step in the onward progress only leads to a clearer understanding of the great truth, that life, death and immortality are conditions subject to the same laws and regulated with the same precision that guides the motions of the heavenly bodies. Now, the question arises, How much can the mothers of our Society do to prevent its downfall and perpetuate its usefulness? I answer, God being their helper and guide, they can accomplish much. As a general thing it falls to the lot of man to possess greater physical strength and endurance and more political power than woman; but the mothers can make impressions upon the young minds of both sexes by which they can exert influences which men cannot overcome nor time efface. If every mother would take as much pains in promoting the moral and spiritual development of her children as she generally does in their physical and intellectual, and would conscientiously and prayerfully endeavor firmly but kindly to restrain the first indications of ill dispositions or evil inclinations of any kind, a great reformation would thereby be effected. By thus promptly overcoming It is immortality; eternal living through those evil tempers during childhood, the mathe processes of birth, growth, maturity and tured man or woman would in many cases be decay, and for the soul, a conscious existence, spared from making large sacrifices and may we not believe a growth that shall never enduring great suffering of various kinds in know maturity or decay while He who order to accomplish that necessary task in breathed into it his own life, rules and regulates the universe. L. J. R. Eleventh mo. 12th. For Friends' Intelligencer. TO THE MOTHERS IN THE RELIGIOUS SOCIETY OF FRIENDS. I am not about to tell you anything new, but only to briefly remind you of some things which you probably already know far better than I can tell you; but it seems right for me at this time to call your attention to a subject that is eliciting much serious thought and expression amongst concerned minds both in and out of our Society, namely, "The apparent decline and probable extinction of the Religious Society of Friends." I think if all Friends who are fearing such a result will individually and bravely resolve "Let others do as they will, as for me" I will endeavor faithfully to obey the exhortation of George Fox, 'Mind the light,' and accept the ancient invitation, 'Come up higher,' then we may rest assured that, even if the outward organization of the Society should dwindle away, yet He who has thus far blessed it in its practice of spiritual worship; in its testimony to a free Gospel ministry; in its advocacy of Divine truth being freely revealed to all, and in its practical upholding of the principles of universal love, peace and justice-will in His own time open some way -prepare some medium-by which those Christian truths and principles will become after life by which their present and prospective happiness can alone be secured. I believe the misfortunes and sufferings which often fall to the lot of seemingly "good people" are rarely designed as punishments for wrong doings, but are wisely intended as "blessings in disguise," either to humble their proud, haughty natures, to conquer their strong self-will, to restrain their wrong passions and inclinations, or to lessen their love of earthly possessions, and increase it for Heavenly ones, thus mercifully drawing them nearer in harmony with the good Father; much of which labor might have been far more easily accomplished in early life by the persevering efforts of a Christian mother. If all Quaker mothers, especially those who really feel it as a duty to attend meetings for worship and discipline when practicable, would use at least as much authority in taking their children to meeting as they do in taking them to the table and sending them to school, and, as their minds become prepared for it, would take pains to pleasantly and attractively explain to them the object of going to meeting, and some of the practical principles of Quakerism, I believe the mass of those children would not long have to be urged to go to meeting, but they would soon find it a pleasant duty to meet together to think about Him who gave them life and grants unto them all of its accompanying enjoyments. If the parents (especially the mothers) in our Religious Society believe the avowed principles of Quakerism are sound and true, in accordance with their own convictions of right, that they are fit for them and their children to live by and to die by, and if they are sincerely anxious that the outward organization which upholds them should be perpetuated, and if they will fully perform their duty by familiarizing their children, both by theory and practice, with those well tried principles, then, indeed, the Society will be as likely to endure as any other human combination. Let none be discouraged because there are drones and disturbers among the members; for, while these cause increased labor for the faithful ones, yet so long as there is a considerable number of righteous workers to bravely plead and act on the right side, the Association will doubtless still endure. Jesus did not disband the disciples or withdraw their commissions from them because one of their number proved false to Him; nor was the city to be destroyed while any righteous ones were found therein; and I have faith to believe that the honest advocates of Friends' principles-though many of them may be widely separated physically-will still find that means will be provided for an organization to be sustained through which congenial minds can profitably communicate with each other in the bonds of Christian love. Individual faithfulness in the peformance of known duties will insure success in all right work in which the actors properly cooperate in their collective capacity. Hoping that all of our members will be encouraged to look on the bright side, and cheerfully act on the right side, I remain Your well wishing friend, WILMER WALTON. Parsons, Kan., Eleventh mo., 1883. "Oh, that all our elders felt the high yet sweet privilege of this their calling in the Lord, and were ready to 'magnify their office,' to encourage the fearful, to restrain the forward, to cheer the burdened, to lift up the falling hands, and, in short to assist the ministry! And they themselves, obedient to the Lord's promptings, might perhaps more frequently speak a word in season' to the Church as well as to the individual. For the eldership of the Scriptures is generally a ministerial eldership; and we have heard more than one experienced minister declare that the eldering' from which they had profited most had very often been exercised by fellow-ministers, or by ministering elders. We cannot but believe that, if elders had more faithfulness, preachers would have more freedom. And we also believe that of all the needs of our little but not insignificant Church, few perhaps are more pressing than the loving, fearless, and judicious exercise of the gift of eldership."-R. B. Ritter, in the British Friend. COMMON DAYS. We select, or imagine and prepare for what we suppose will be our crucial times. We get ready for the great occasions with deliberate and painstaking effort, as the Greek athlete reined in all his appetites, and directed his whole nature to the day of the Olympian games. But, after all, the unemphasized days are often the vital ones. So especially the Saviour made common days notable. Thus, how quietly, suddenly, unheralded, he came to Matthew and swung him, by a word, from the publican's counter to the apostle's path. That day came to the publican as many another had come, with no sign to signalize its hours. It was only one day in a routine of weary days, one link in a long chain of slavery. When he went to the custom-house, he went as on other days, with the tired step of a man disgusted with his business or the feverish step of a money-maker. He expected nothing, planned nothing. His decisive hour, like the feet of the Greek Furies, was shod with down. So ever Christ dignified life, by using common occasions and showing that great opportunities need not be waited for; they can be made. Much of his greatest work was incidental. How often we miss it, when we plan for a great time! The really great time comes slipping along in some hour we know not of. How we plan for our prizes and our victories! Is it a wedding? How the whole house falls into order, and the remotest circles of friendship are thrilled with expectations! But they were always wanting to make figure heads and paint paddle boxes when they ought to have been working at keels and planning hulls. That is like so much that goes on in life. It is a great step to know when to do a thing, to get the mind bent upon it, and to do that with all our might. that is not the crucial hour. The wedding | had with young beginners,-especially how bells do not ring on the moment of the new destiny. That moment was at another time, perhaps years ago, when in some quiet walk, in some quick glance, at some otherwise unnoticed hour, two hearts slipped into each other. The world hears the formal wedding chime, but two hearts know that the real wedding chime struck quietly, where only they heard it. So we make great mistakes when we look through near days to imagine eventful ones far off. The commonest day that ever broke may have in it more than we can meet or more than we dared to hope. We miss the best chances for doing good by fixing dates. Religion, like death, should claim all seasons for its own. The commonest days may be made immortal, to us and to others, by fidelity to every passing moment. -Interior. DOING THINGS WITH OUR MIGHT. Here is a piece of counsel that is good for every one, everywhere. It might be put up, as a guiding light, in the nursery, in the school-room, in the workshop, in the church, in the coal pit, in the editor's room, in the farmer's kitchen, in the minister's study, everywhere. But let us be sure we get hold of the right idea. It says that you are to do with your might "whatsoever thy hand findeth to do." But that wants considering. It does not mean that you are to do anything and everything you find to do. If it did mean that, it might be construed to mean that you are to do mischief with all your might. Neither, on the other hand, does it mean that your hand is to go "picking and choosing among things to be done, the hand finding" and doing what comes easiest to it. No, the meaning is plain. The hand is to be guided by sense and conscience; and we are to do with our might all that the hand, so directed, finds as its own to do. I say it is the lesson for all sound, wholesome, successful, ay, and really happy living. Lads and girls should be early taught to attend thoroughly to all they are called upon to do. The little hands should not be left idle, and they should be taught to discriminate wisely. Play heartily, learn cheerfully, work well: these should be the things taught to children. Then, when the boy becomes a youth, it should be cheerily instilled into him that this doing the right thing at the right time is the condition of a successful apprenticeship. In a very clever American book of wit and wisdom, a shrewd old ship-builder is represented as telling his cronies the difficulties he It is, in later life, the secret of successful business. Men do make lucky hits; but, as a rule, successful men are patient, plodding, industrious, careful men. The young man who "lets things go," who says, "It will do,” who says, "It does not matter," is going in for a series of leakages that will dribble him and his business dry in time. The successful man, at the beginning of his career, at all events, looks after things himself,-sees that everything has a place and is kept in its place, that, everybody about him is wanted, and wanted just where he is. He "leaves no stone unturned," as we say; and he does all this not in a nervous, fretting, disagreeable way, but simply as a man who has something to do, who knows what it is he has to do, and who does it with his might. Now just ponder these five simple things about this matter : No one should be ashamed of doing anything that is his to do. Have you heard of the man who was reduced to selling matches. in the streets, and who, on beginning business, and calling" Matches! Matches !" added to himself, "I hope no one will hear me?' Why, now, if a man has to sell matches, he should go into the business like a man, and try to persuade the world that few things are more deserving its attention than matches. Why should you be ashamed to clean the brass outside the shop, or to wheel a truck or a perambulator, or to carry a basket on your head or the baby in your arms? Do it with your might. Sometimes, fair play to others depends on doing thoroughly what is ours to do. If I neglect anything that is mine to do, some one else will be disadvantaged, or will have to do it. Is that fair? That is true in many cases, in offices and workshops. Slipshod work often shifts trouble to the shoulders of other people. It is a kind of robbery aggravated by meanness. How true also it is of the home! Every one has something to do there, to make things go right. Disobedient, noisy, or selfish children make trouble, where often there is trouble enough, even if things go well. We should try to help one another. By the way, is not the wife sometimes too regularly left to look after the house? Give her a turn. Seriously true also is it of what we call "good causes." It is a shame to leave others to push the cart out of the rut, while we never put our shoulders to the wheel, though we want it out; to leave others to advocate and work at the cause we approve, while we neither pay nor support them by our company. Pick out those you approve, and throw in your lot with the good fellows who are working at them, and do your share, -ay, and with your might. we may learn to be willing even to be useless, "if it be his will." This may seem more than God requires; but, I believe, if we knew ourselves thoroughly, we should ever be suspicious of all feelings which look to personal comparisons. We should be thankful for the one talent, not dissatisfied that we have not the many, knowing that we may please God and accomplish the end of our being in the one case as well as the other. And as it regards the good we may do, do we not often see him using feeble means to effect great ends? At all events, it is our duty to be satisfied with what he has thought sufficient for us.—Mary Ware. BE CONTENT. "Poor and content is rich and rich enough.”—Shake speare. Sometimes, great things turn on little things. What your hand findeth to do may only be a trifle; but, if it is evidently yours to do, do it. No one knows what may come of it. A most successful man once traced his rise in life to a very simple matter. Some one in the office had neglected to take a parcel to the house of the head of the firm; and, all the others being gone, a sharp lad saw it and considered what he should do. Many would have said: "Oh, it's no business To begin with a reason which is lowest of mine. Robert will catch it, and serve down and nearest our every day reach, it is him right." He said at once, “It must go; "the most comfortable condition in which we and he took it. The master afterward said to him, "My lad, who told you to bring that parcel?" Then, the little story came out; and that lad was never lost sight of by a master who was sharp enough to know the value of good sense, good nature, willingness, and fidelity. This doing of things with our might may lift up all work,-from being animal-like to being manlike; for "thy might" does not only mean might of the body, but might of mind, all our sense, all our conscience, all our willinghood, all our cheerfulness, as well as all our force. I like to hear of men working as though they took an interest in what they did, who would rather lose a little time than spoil a job. I have helped to agitate for shorter hours; but it sickens me to see men putting on their jackets at a critical moment, just because the clock is striking six. I wonder they are able to sleep for thinking of the thing they have left undone or spoiled. never" One solemn reason for leaving nothing undone that ought to be done is that life is uncertain; and let me tell you that you are prepared to die," unless you work is done as far as you can do it. A tangled life is the worst thing you can take with you into the great unseen. Spoiled or neglected work is the worst thing you can leave behind. Do not worry about it and be over-anxious, but set yourself really to do all that your hands find to do, and do it with your might. -J. P. Hopps, in Christian Register. Do NOT be thinking how much more of this or that you might have done. We should do what we can for the sake of obeying God, not for our pleasure; and, acting from this motive, can be. To be honestly comfortable and at home with one's self, is to be of more use, and to have more friends than could be the case, surely, if one were uncomfortable--or discontented; they go hand in hand you see. Is it hard to be content when you must do without so many of the things you want very much? If you are too busy thinking how hard it is, you will not have your wits about you, and something quite as good as that for which you are lamenting, may pass you by unnoticed. Think out a moment among your friends, young and old. They do not have all they want, and they are not very wretched. There must be some way then to be reasonably happy without having all our wants met. The more we learn of real life, in and about us, the more we find within our reach to content us. It is nearly always those who have learned but little of real life, who have not come near to, and shared in the surrounding, common life, who are the most unsatisfied. Do you think content means not to wish to do or have anything better than what you are already doing or having, and so you scorn to be content? If it did there would be glory in your scorn. It often looks as if even grown people thought this the meaning of the word. The dictionary says it is "Moderate happiness," "an undisturbed state of mind." So its true meaning is not that easy unprogressiveness which looks no higher, but a quiet acquiescence with what is, for the present, at the same time quietly working on toward that which is better. "For the present," but always moving on. We do not expect to reach final conditions in this life. We like the word in many ways. It suggests a certain poise, or balance, wherever it is ap plied. It implies having what there is in us at |