For Friends' Review. Corroboration of the Views of the Society of Friends from Outside Its Borders.

BY MARY E. BECK.

CONCLUDING CHAPTER.

We come next to our testimony against all war. The Society of Friends has ever taken its stand on the command of Christ, "I say unto you, resist not evil." On this ground alone is its position impregnable. The refusal of the early Christians to bear arms was based on a precisely similar principle. "I am a Christian, and therefore I cannot fight." Marcellus, a centurion, and Cassius, the notary, together with Maximilian, were all martyred because they could neither enlist nor remain in the army after they embraced Christianity. Tertullian says: Can a soldier's life be lawful when Christ has pronounced that he who lives by the sword shall perish by the sword? Can one who professes the peaceable doctrines of the Gospel be a soldier, when it is his duty not so much as to go to law?" Lactantius declares, "It can never be lawful for a righteous man to go to war, as war is unrighteous in itself." Gibbon says: "The humble Christians were sent into the world as sheep among wolves, and since they were not permitted to employ force,

Dean Stanley's Definition of Murder.
CorrespondENCE.-George Fox on Marriage-White's Institute,

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POETRY.-Thou Needst Not Shrink-My Treasurers.. SUMMARY OF NEWS.

even in the defence of their religion, they deemed that they should be still more criminal if they were tempted to shed the blood of their fellow creatures in disputing the vain privileges or the sordid possessions of this transitory life." Lamartine says: "War, very far from being the progress of humanity, is only Murder in mass, which retards it, afflicts it, decimates it, dishonors it. The nations who sport in blood are instruments of ruin, not instruments of life, to the world. They may grow, but they grow contrary to the purposes of God, and end by losing in one day of justice that which they have conquered through years of violence."

The writer of this paper recollects having heard our late dear friend Christine Alsop relate the particulars of a conversation between herself and a military man, of which the following is the substance: C. A. was travelling all night in a stage coach, and when she awoke in the morning she observed a young man in the seat opposite reading his Bible. She said she was glad to see him so employed, to which he replied that it was needful for a person in his occupation to be always ready for death. C. A. asked him to explain himself and he told her that he was a lieutenant in the army. C. A. said that it struck her that a Christian in the army must be placed between two dilemmas; if he were ordered to the field and killed a Christian, how sad would be the thought of having shortened the

days of usefulness on earth of one of God's own children. If, on the contrary, he were to kill an unconverted man, how solemn and awful would be the reflection of having sent him unprepared to the bar of his God. The young lieutenant made but little reply, and seemed lost in thought.

It was

Several weeks afterwards C. Alsop received his card with the word "Lieutenant" erased. followed by a letter stating that he had never been able to get over the impression made by that con versation, and he had felt it his duty, though strongly at variance with the wish of his relatives, to leave the army and devote himself to the study of medicine.

The writer lived for several years in the same town, and can bear witness that his visits to the sick and dying were much blest, blended, as they were, with words of Christian comfort and counsel to their souls. Thus was one whose profession in life had been, when ordered, to destroy life, permitted, through the Divine blessing on a few casual words, to be the honored instrument, under God, of saving soul and body. As we are drawing upon outside evidence in confirmation of our own relig ious principles, the last extract we will give on this subject shall be from the pen of "a gentleman of high position, who associated from childhood with the first military circles, many of his nearest connections having distinguished themselves in the army or navy. His own conclusions have been, therefore, attained in the face of all educational prejudices, and purely by the force of irresistible Christian convictions." He "" says: Having consulted the highest authority how I shall best succeed in overcoming evil, and having examined what all experience and all well-considered theory can teach on the subject, I find that force of arms has ever been uncertain in its power to save, even for a time; I find that courageous coolness, united with fearless goodwill, even towards enemies, has, both in theory and practice, far more power to subdue than force of arms; and I find that God's own teaching is explicit on the subject. Therefore, I am sure that the best way to secure the safety of country or family is by open declared love to man and obedience to God. This is my principle; if professing followers of the Lord of Hosts, the Captain of Salvation, have the wisdom and courage to follow His counsel in preparation, and to obey His command in action, they will show the world what it is to overcome evil with good."

The next point to which we will devote a few words is that of Judicial Oaths; for their testimony in regard to which, we know that our early Friends suffered so unjustly and severely.

For the first three centuries after Christ, up to the time of Constantine, it appears that Christians had no doubt on the subject, for nothing could be plainer than our Lord's words. "Swear not at all." But as it was in the case of war, so with swearing also; when Christianity began to decline, the pure teaching of the Master was disregarded. We are told of a learned man, Dr. Linacre, a teacher in Oxford University, who was physician to Henry VII

and tutor to the Prince of Wales, but who, liv. ing three centuries ago, had never seen the New Testament till he lay on his death bed. As he read the precept, "Swear not at all," he exclaimed "Either this is not true, or we are not Christians!" There have been from age to age, whole bodies of Christians, besides Friends, who have borne a faithful witness against the violation of our Lord's command; we allude to the Albigenses and Moravians, and afterwards the Mennonites. We may indeed rejoice that persecution on this account has at length given place to liberty of conscience, and that in the British Empire, any one who has a conscientious objection to an oath may now "affirm" in a court of law.

Nor are the Society of Friends alone in the principle of the testimony they have borne against conformity to the ever-changing tide of fashion. Eminent Christians of other denominations have lifted up their voices with no uncertain sound in this direction. There was no intention in the mind of George Fox to advocate a garb by which his fellow professors should be known. The true spirit of the testimony of the Early Friends has ever been that "every visible habit and action, dress, language, behavior, furniture, diet, pursuits, companions, and even his choice of amusements and recreations, should bear witness that the Christian's rest is not here, but that his citizenship is in Heaven." Their protest against wearing mourning for the dead, and the extravagances which in many cases it involves, is now taken up in high quarters; in fact, all their characteristic views may be found scattered, as it were, amongst professors of other denominations, a pretty sure evidence that truth is their basis. At the same time, it seems to us of no light importance that a Society which may be said to be a home for these truths in their collective capacity, should stand out to the world as "a city set on a hill which cannot be hid." Surely such a witness-bearer cannot be spared till (to quote from a paper called "The Future of Quakerism,") "The other churches are willing to lay down the sword; till judicial swearing no longer degrades the national standard of truthfulness; till they cease to claim any priestly power for their ministers above their lay-members; till preaching for the sake of money is declared intolerable; till no or dinance or ceremony is held to be necessary to salvation, but only a practical faith in our Lord Jesus Christ, who died for our sins and rose again for our justification; till Christian worship is recognized to consist simply in spiritual communion with God, the ministers of the word being of God's appointment and God's preparing; till the voice of Christ in the heart and the sensible influence of the Spirit of truth, leading into all truth, are more conspicuously spoken of as realities, to be the guide of a man's life and conduct; till the churches make a more definite effort not to be conformed to the world. Then, whether the present Society continues or not, is a matter of comparative indifference; the truths it has ever held are as old as Christianity, and co-existent with it."

For Friends' Review.

THE JUDGMENT.

In accordance with the traditional principles of the Society of Friends, and in harmony with the teachings of Scripture, we believe that it is appointed unto man once to die, and after this the judgment, when every one must give an account for himself, for the deeds done in the body, before Him who cannot look upon sin with the least degree of approbation, and whose decision will not only be strictly just, but final and unalterable. And hence, it is of the utmost importance that we have right conceptions of the effects of that decision, since He who is the light and life of the world, and will also be the final Judge, speaks of only two classes in that great decision, when "the Son of Man shall sit upon the throne of His glory," and of only two conditions, and describes these in language of similar import; which language wherever used and applied to duration of time, applies to the whole period of the existence of that to which it is applied, whether it be to the covenant of circumcision; the priesthood of Aaron; the land of Canaan; or to the interminable existence, either in joy or suffering, of the soul of man. And, with these facts before us, we dare not attempt to soothe the troubled conscience of the sinner with the delusive hope, that though in that day he be found without the wedding garment, or among the foolish virgins, or still a great debtor to his Lord, that his imprisonment will only be temporary; that he will only be shut out of the marriage feast for a brief space; nor, that his very existence as a rational being will be blotted out by annihilation. The future condition of those whom judgment finds, having neglected their day of grace, as illustrated by the moral bankrupt, who has wilfully refused the only means of liquidating the debt against him, as also the guest at the marriage feast who had not applied for a wedding garment, as well as the indolent, foolish virgins, sufficiently indicates the deplorable effects of sin, and no doubt is fitly characterized by the language of the Master, "Whose worm dieth not, and whose fire is not quenched." And as fullness of joy is only to be found in the presence of the Lord, and at His right hand pleasure forevermore, (Psalms xvi-11.) it would seem only rational to conclude, that to be punished with everlasting destruction from the presence of the Lord, and from the glory of His power, must necessarily form the very climax of misery, without hope of termination.

In conclusion I would only add, that I believe the only object I had in view in writing these essays, was briefly to set forth in simple language, on the subjects referred to, the true Christian theology, as ever held by the Society of Friends. THOMAS CLARK, Grafton, Ontario.

There is all the difference in the world between having a head knowledge of CHRIST, and having a heart feeling of His fitness and preciousness.

For Friends' Review.

BIRTHRIGHT MEMBERSHIP.

Reference to this subject in the article entitled "Thoughts for the Hour," and as commented upon in the editorial of the REVIEW, calls to the mind of the writer the history and disposal of this subject in New York Yearly Meeting, within a few years past. Previous to the late revision of our Discipline repeated propositions from the Quarterly Meetings came up to our Yearly Meeting, that the whole system be so changed as to remove the source of weakness, and element of disintegration, as it was considered by some, from our Discipline.

On one such occasion the subject was referred to a committee of four from each Quarterly Meeting, to consider, and report their judgment on the subject, and recommend such action, if any, as they should consider for the best interest of the church. The committee considered the subject, hearing the views of different ones. A very general agreement prevailed that some change should be recommended, until one Friend remarked, in much meekness and submission to the judgment of others, though differing from the prevailing sentiments thus far expressed, he said, that being himself a birthright member, at one time in his life he became much unsettled in his views; doubts and strong temptations so far prevailed with him that had he not been held by a consciousness of his privileges and educational influences, he had every reason to believe that he should have made shipwreck of faith, and been at this day a wanderer from the fold of the church, and in all probability from the fold of Christ. This reference to his own experience changed the current of thought, and another soon followed with similar testimony, and still another, until most of the committee agreed that it was their conviction that were it not for their early training as birthright members, they would not have been members of the Society now; resulting in the unanimous conclusion to report that way did not open in the judgment of the committee to recommend any change.

The lesson was, that however objectionable the system, in some respects, yet the early training of children, under Christian privileges, equally with their parents, could not safely be ignored. On the revision of our Discipline no provision is made constituting them members of the church. though we recognize the children of our members as objects of our care and partakers of the outward privileges of Christian fellowship, we would earnestly remind all that such recognition cannot constitute them members of the Church of Christ.” (See New York Discipline.)

Accordingly, when any of our children are converted and become members of the Church of Christ, they are encouraged to join, by request, without reference to their former relation to the church. It is hoped the practice may never obtain to which G. W. C. refers, as if it had, "of receiv. ing all who request, and converting them afterwards." Nothing short of "repentance towards

Africa is being penetrated by the forces of mod ern civilization and modern Christianity, from all sides and in many ways, so that the fierce passions and stupefying ignorance of its differing peoples will be changed by the intelligence, the commercial energy, the state craft and the religion of Christendom. In like manner, the vast region of evil which is ruled by the liquor traffic is being attacked and penetrated from all sides. Physiolog ical science shows that alcohol cannot justly be regarded as a food or as a permanent tonic. Sociology points to its use as the source of four-fifths of the crime in Great Britain and America, and almost as large a portion of their poverty. It debauches young and old by pandering directly to impurity. It tends mightily to destroy family life; it entails diseased constitutions from one generation to another. Statesmanship begins to see in it the origin of burdensome taxation, the very school of defiance of just laws, the stimulant to the discontent of the wage workers with their relations to capital, and that it threatens to unfit a nation for industrial competition with any other which is freed from its down dragging burden.

The philanthropist finds that the liquor traffic baffles all efforts at reducing pauperism, and elevating the poor in their home comforts, or in morals and refinement. The Christian teacher learns that the use of alcohol closes the heart and mind effectually against the direct influences of the Spirit of God and the saving power of the Gospel. From all this it follows that every class of wellwishers for their race are seeking the destruction of their common foe, each by appropriate means.

Among these, one of the most effectual, and one upon which the friends of temperance of all shades of opinion may cordially unite, is the enforcement of all laws which limit the sale, and thus the ruinous influences of drink.

On the evening of the 9th inst., a meeting was held in "The Church of the Holy Trinity," Philadelphia, for the purpose of forming a Citizen's Law and Order League for the State of Pennsylvania. The meeting was addressed by Andrew Paxton, of Chicago, who told how a few men and women met in 1877, in Chicago, to consider what could be done to save the boys and girls of that city from drink and debauchery. They organized, gathered facts, and found that 30,000 boys and girls in Chicago were haunting the saloons. In age these ranged from children who could not reach up to the counter for the drink, to those from 18 to 21 years. Pool playing, dice, cards, drink and harlotry were en

gulfing those who ought to form the hope of the next generation. One-fourth of all the boys and girls of Chicago were thus being trained as a criminal class. The League went to the richest and best citizens, told these facts, stated that they were seriously intending by God's help to enforce the existing liquor laws, such as those forbidding to sell or give liquor to minors, to sell on First-days, to sell to the intemperate, &c., and asked for their names and their money. At once there was a response. A leading merchant listened and replied, "Your plan is one of common sense. I am with you," gave his name and drew a check for $100. Others followed his example, and then, armed with a long list of the names of the most honored resi dents of the city, the members of the League went to the Mayor. He, too, listened and said: “I have been Mayor for three years; the saloonkeepers have constantly besieged me for all kinds of privileges, but you are the first Christian men who have ever entered this office to confer with me upon my duties or the welfare of the city. Your plan is practical, and I will aid you." They then went to the Chief of Police. He responded to their appeal, and issued an order to his men to give instant aid when called upon by the Citizen's League, on pain of immediate dismissal from the

force.

The League did not resort to any sensational methods, nor make wholesale arrests. They found that three-fourths of the customers of some of the largest and most handsome saloons were boys, not from the back streets and slums, but from the homes on the Avenues; although a large proportion of these were youths who had come from all parts of the North West to Chicago, such as students or those seeking employment.

The agents of the League were accepted as members of the police force, and, after securing the most complete evidence, they prosecuted, not the keepers of the low grog shops, but those of the expensive and showy saloons. Case after case was tried, the parties convicted, fines and imprisonment were im posed, and some of the largest saloons, which had depended almost wholly on boys for their custom, were closed.

Now, with a greatly increased population, Chicago has not more than 5,000 boys and girls frequenting its saloons; 25,000, at the least, have been rescued, and the city has saved $2,000,000 in money.

L. Edwin Dudley, of Boston, next gave details of the work of the Citizen's Law and Order League of Boston. This is so quiet, steady and effective, so sure and fateful, that every liquor dealer in Boston feels its power and dreads its just retribu tion for breaking the laws. There are 71 auxiliaries to this League scattered throughout Massachusetts, and these often stamp out the traffic in drink for a time in their districts, or even continuously where local option laws exist. These Leagues are careful to be non-partisan in politics, and keep strictly to their one duty. There is no contrariety between them and the advocates of prohibition. They do nothing to

secure the passage of laws, leaving that to their own members in their capacity of citizens, or to others; but where there are prohibitory laws they see to their enforcement quite as important as having the laws enacted.

Dr. Howard Crosby told of the efforts of the Society for the Suppression of Crime in New York; how it had for a time closed 1,780 out of 8,000 saloons, but was defeated by the Excise Commissioners, who grossly misconstrued the laws, and who were upheld by the treachery of the District Attorney and a packed jury. Now, however, under a better city government, he hopes for success. He urged the imperative duty of each citizen to vote at primaries, as well as on election day.

Without ceasing to employ all other right means for the eradication of the misuse of alcohol, or bating our conviction that prohibition is the ultimate end of all agitation of the temperance question, it is a matter of congratulation that so many of the best people of the community can be banded together in Citizens' Leagues for limiting the sale of alcoholic intoxicants. J. E. RHOADS.

From Faith and Works.

Alice, Daughter of Queen Victoria and Wife of Louis, Grand Duke of Hesse.

Among the volumes lately presented to our Library is "Alice"-not a romance, but mainly a series of auto-biographical letters of the Princess Alice-a name worthy of the coronet which surmounts it on the cover of the book.

Transplanted at the early age of nineteen from her English home, six months after her father's death-herself a mourner, she had shown great devotion and self-sacrifice in her efforts to solace and sustain the broken-hearted mother. All communications from the ministers and household passed through her hands to the Queen. Thus she acquired the interest and understanding in politics and the practical knowledge for organizing, so use. ful in her future life. Sixteen years were passed fulfilling the duties of wife, mother and benefactor in Germany, and at the early age of thirty-five she composed herself to rest, saying, "Now I will go to sleep," and thus celebrated the anniversary of her beloved father's death, for he too had slept the sleep of death on the fourteenth of December.

A long article might be written on the institutions she founded or patronized, and on her attempts to improve the sanitary conditions of the people. Not only the sick, the idiots, the wounded, the orphans, found in her a friend, but also she exerted her influence to promote the objects of the Frauen Tag, or Ladies' Union, and the Schools of Design where women might find employment.

Rather would we dwell on the home virtues and duties, that all women who have homes may practice and imitate. Though born a Princess, her letters indicate that she was obliged to practice much economy in her household; and so she trains her children to simple, healthful and inexpensive pleasures-pleasures within the reach of all residents in

Philadelphia who may be able to take the little ones to Fairmount Park.

"All my children are great lovers of nature, and I develop this as much as I can. It makes life so rich, if they know to seek and find around them the thousand beauties and wonders of nature. They are always happy, and always see the less people have the less they want, and the greater the enjoyment of that which they have. I teach them to help themselves and others, so as to become independent." Again:

"I have read and studied a great deal about the human body; about children-their treatment, etc. It interests me immensely. In any moment of illness before there is time for a doctor to come, one can be able to help one's self a little."

The annuity which she received from the English Government was spent by her husband, and strict economy became a necessity. "I have made all the summer out-walking dresses, seven in number, entirely made from beginning to end. I manage all the nursery accounts, which gives me plenty to do, and on account of the house we must live very economically for these next years." Even in so important a matter as education, the poverty is evident. "Vicky and I spoke much together about taking a governess. I thought to wait a year for financial reasons.'

"

"That my children take a greater place in my life than is often the case in our families, comes from my not being able to have enough persons of a responsible sort to take charge of them always. Children grow up so quickly and leave one, I would long that mine should take nothing but the recollection of love and happiness from their home with them into the world's fight."

But Princess Alice did not neglect her own selfculture.

"I read an immense deal now of serious, and what some call dry books, but it is a great resource to me, and the thought of standing still, if one does not study, urges me on. The long winter evenings we always spend together, and twice in the week receive in the evening, when I play on the piano, duets with such as play on the violin, and pass the evenings very pleasantly."

In 1870 the scarlet fever attacked three of the family, and a time of enforced seclusion from the social world was spent in listening to lectures on Voltaire by Prof. Strauss, who was not afraid of the infection, and had the Princess as sole auditor.

About this time was formed the "Alice Lyceum," intended for the intellectual culture of women of the higher classes. During the first Winter of the Lyceum, lectures were given on English and German Literature, the History of Art, German History and Natural History.

The Grand Duchess admired and appreciated serious scientific work, was an excellent musician, and preferred the classical school. Bach, Beethoven, Schumann, Schubert, Mendelssohn and Brahms were favorites. She drew with freedom, firmness and boldness; she had a wonderful eye for color, and excelled in water-colors.