OUR LONDON LETTER. The Yearly Meeting on Ministry and Oversight assembled on the 18th instant. The attendance was good, excepting for the falling off in the ranks of the older Friends at the head of the meeting. We had the company of Maria Feltham from Syria, and Edward Sayce, the first ministering Friend to visit us from the Australian colonies. Another Friend from Syria, who is now visiting England, was also present by permission-Joseph Abdelnour Faker, a merchant of Beyrout. He was the first to join Friends in that part of the world, and did so at the cost of great inconvenience, if not actual suffering, to himself. The usual appointment was made, of a few Friends to act in conjunction with a Committee of London Quarterly Meeting, to endeavor to make arrangements for the right distribution of ministering Friends amongst the various meetings for worship held in and around London during the Yearly Meeting. This appointment is generally the occasion for a good deal of discussion as to the manner in which these meetings are held. Several Friends stated that in the larger meeting-houses, where there is usually a congestion, both as regards ministers and hearers, the precious intervals of silent waiting are encroached upon by the rapid succession of offerings in prayer and ministry, not unfrequently irrelevant and unsettling to the minds of others, sometimes inaudible, and often proceeding from Friends who are more qualified to address smaller than larger gatherings. A very valuable minute of advice upon the subject, which was issued by the Yearly Meeting on Ministry and Oversight in 1872, was read, and the further consideration of the question was deferred to the Elders, to meet on the following day. Third day morning, the 19th, after the reading of the Reports from subordinate meetings had been gone through, the discussion turned upon the principles involved in a pamphlet recently issued by "Three Friends," entitled "A Reasonable Faith." Many Friends expressed much uneasiness at the views therein upheld, regarding the propitiatory sacrifice of our blessed Lord and the Divine authority of Scripture, going forth to the world without some disclaimer on the part of our Society. Some speakers even spoke in scarcely measured terms of the authors of the book. Others, however, although dissenting from its doctrine, felt that we need not be unduly anxious about the matter; the Society had withstood several shocks before, and they believed it would do so again. Above all, Christ our Rock was ever sure, and the Truth would prevail in the end. Our God is quite able to take care of His Truth, therefore let us not be disturbed overmuch, nor be ready to rush into controversy, but follow In me, densely packed. An overflow meeting was held in the Lower Hall, and even then many were turned away at the doors. But the distinguishing feature of the meeting was, we are told, not the great concourse, but the spiritual power that pervaded it from the beginning to its close. "As each speaker related how he was led to accept Christ as a personal Saviour, and that through faith in the Lord Jesus religion had become to him a bright and living reality, the vast audience was deeply moved. Beautiful testimony was borne to the love of Christ, and the honor and joy of being engaged in His service, but not a word about any sacrifice they were about to make. The fact that some of them had independent means was alluded to as a reason why they should fulfil the Master's command, 'Go'-not send others 'to teach all nations.' The above is an extract from The Methodist Recorder. The following is from The Nonconformist and Independent: "Never before, probably, in the history of mis One Friend feared that some of us were not quite honest in the description that we gave of the book, but (perhaps unconsciously) represented it as going much farther than was really the case. Let us above all things be fair; let us not bear false witness. He thought that, looked at fairly, the writers of the book were more at one with us than we thought; that they and we were working for the same ends; and he alluded to some unguarded expressions of evangelical Christians, as in some popular hymns, and thought that it was against such as these that the work was a protest.sions has so unique a band set out to labor in the Another Friend spoke of our attaching undue importance to things at the time, and afterwards perhaps regretting too hasty action. She thought it might have been so in the Beaconite controversy 50 years ago. We could now hardly realize the intense feeling that it excited at the time. Had more patience been exercised, the Society might have been spared the secession of many of its members whose loss it afterwards greatly regretted. The discussion closed with an understanding that some clear expression of our continued allegiance to the Truth as it is in the Lord Jesus, should be prepared, for insertion if way should open in the General Epistle. It may be hoped that the free and loving interchange of opinion has done good. London, Fifth mo. 19th, 1885. Extracted from an Editorial in The (London) Friend. A correspondent writes to the Christian: "As I sat, last Monday evening, among the audience at the great China Inland' meeting in our Guildhall, a meeting of surpassing interest, I could not but ponder what the main reasons were for the might of a movement which has drawn to it man after man of a very noble type, and of just the qualities most influential in the young Cambridge world. My main reasons, after all, reduced themselves to one-the uncompromising spirituality and unworldliness of the programme of the Mission, responded to by hearts which have truly laid all at the Lord's feet, and whose delight is the most open confession of His name and its power upon themselves. Nor could such a profound interest possibly be called out, did the work not demand of the workers very real and manifest self-sacrifice and acts of faith." The meeting at Exeter Hall, the night before their departure, held in consequence of a request from the Young Men's Christian Association, was foreign field as the one which stood last night on the platform of Exeter Hall; and rarely has more enthusiasm been evoked than was aroused by their appearance and their stirring words. . . . When before us were the stroke of a University eight, the captain of a University eleven, an officer of the Royal Artillery, and an officer of the Dragoon Guards, seen standing side by side renouncing the careers in which they had already gained no small distinction, putting aside the splendid prizes of earthly ambition which they might reasonably have expected to gain, taking leave of the social circles in which they shone with no mean brilliance, and plunging into that warfare whose splendors are seen only by faith and whose rewards seem so shadowy to the unopened vision of ordinary men! It was a sight to stir the blood, and a striking testimony to the power of the uplifted Christ to draw to Himself not the weak, the emotional, and the illiterate only, but all that is noblest in strength and finest in culture." We will conclude by giving in a much abridged form the story of the captain of the Cambridge eleven as he told it to the immense audience in Exeter Hall. Perhaps it may suggest to some of our readers answers to the questions we have asked which go to the root of the matter. "It was seven years ago that I was converted; that I knew the Lord Jesus Christ as my Saviour. Then I was happy, and loved Him with all my heart. But, instead of telling others of His love, I was selfish, and kept the knowledge to myself. The result was that gradually my love began to grow cold, and the love of the world began to come in. I spent six years in that unhappy backsliding stale. God brought me back at the beginning of last year, and then I saw what the world was worth. It was due to what was thought to be the death-bed of my brother. As night after night I watched by his bed side God showed me what the honor, the pleasure, and the riches of this world were worth. He restored my brother to health, and as soon as I could get away I went to hear Mr. Moody. There the Lord met me again and restored me to the joy of His salvation. Still further, He set me to work for Him; I began to speak to my friends individually about their souls. The Lord was very loving, and soon gave me the consolation of saving one of my nearest and dearest friends. The cricket season came round, and I thought I must go into the cricket field and get the men there to know the Lord. I had formerly as much love for cricket as any man could have, but when the Lord Jesus Christ came into my heart I found that I had something infinitely better than cricket. My heart was no longer in the game. I wanted to win souls for the Lord. "Mr. Moody left for America, and I then wanted to know what my life's work was to be for Christ. Here I made another mistake; for, instead of trusting entirely to God to show me what I was to do, I went to my friends to know what was the will of God concerning myself. I tried to find out by common sense what was the Lord's guidance; and instead of getting into the light I got into darkness. I became restless and anxious, my health gave way, and I had to go into the country to recruit. Having spent three months in reading my Bible, and praying to God that He would lead me, I came back much better, but still not knowing what I was to do. I decided to read for the bar until the Lord should show me what my life's work was to be for Him. I found, however, that it was absolutely impossible for me conscientiously to go into any business or any profession. God had given me far more than was sufficient to keep body and soul together; how could I spend the best hours of my life in working for myself, while thousands and thousands of souls are perishing every day without having heard of the Lord Jesus Christ? . . . I saw how inconsistent my life had been. I determined not to consult with flesh and blood, but just wait till God should show me what His will for me was. "It was not long before He did so.... I found that I had been bought with the price of the precious blood of the Lord Jesus, that I had kept my self back from Him, and had not wholly yielded. As soon as I found this out I went down on my knees and gave myself up to God. . . I found the next step was to have a simple and childlike faith; to believe that what I had committed to God He was also willing to take and to keep... It was not long before He led me to go to China. I had never thought of going out of the country before. I felt that England was big enough for me, but now my mind seemed to run in the direction of the Lord's work abroad. . . My brother and I had earnest prayer over the matter, and God brought home to my mind in a very remarkable manner this text: 'Ask of Me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession.' It was not long before I was off to Mr. Hudson Taylor to tell him if he was ready to take me I was willing to go. From that hour to this the Lord has convinced me more and more that it is His will that I should go to China. I cannot tell you how much He has blessed me and filled me with happiness." Address Before the Pennsylvania Legislature, on Constitutional Prohibition. BY JOSHUA L. BAILY. The several State organizations which are represented here to night have come for the purpose of asking the favorable action of the Legislature upon a joint resolution which is now before you, proposing to submit to the qualified voters of the State a Constitutional amendment prohibiting the manufacture and sale of intoxicating liquors to be used as a beverage. The proposed amendment provides also that the manufacture and sale of such liquors for purposes other than as a beverage should be regulated by law. THE MOVEMENT NOT PARTISAN. From our standpoint this movement is a nonWe do not antagonize others, be partisan one. their methods what they may, so long as their object is the same as our own, but we hope to move side by side with them harmoniously, each one doing the duty which he finds laid upon him, "with firmness in the right, as God gives us to see the right." I propose to show to-night, so far as I may be able-first, the relation of the drink traffic to the people, how it concerns their interests; next, the relation of the drink traffic to the law, as it now is; and lastly, to give you our reasons for asking that the pending proposition shall be submitted to the voters; and perhaps I shall attempt to answer some of the objections which have been raised to prohibition. I imagine that there has never been a time when the drink traffic and its relations to society were so widely and so generally considered among the people, as there has never been a time when the reasons for such consideration were so manifest. The manufacture and consumption of intoxicating liquors are represented by larger figures than ever before, and the consequences to the people at large were never so mischievous and oppressive. Rarely rarely has there been such widespread want. have so many persons been out of employment; It becomes those who have at heart the welfare of the people to endeavor not only to discover the cause of the anomalous state of affairs, but to find and apply an adequate remedy. IS IT OVER PRODUCTION? A great deal has been said about over-production. There is complaint not only that there is a great surplus in the products of the loom and the forge, but that there is a very unwelcome surplus in the products of the field, as though the "Lord of the Harvest" had made a mistake in blessing us too abundantly; and thus it is thought to account for the stoppage of mills and forges, the enforced idleness of tens of thousands of people, and the general business depression which overspreads the country. But after carefully considering the matter with the best light which I have been able to obtain, I have reached the conclusion that our present troubles are not the results of over-production, but are rather the results of under-consumption. I do not believe that our fields have brought forth too abundantly, or that the looms and the forges have produced beyond the people's necessities. It is because our people are wasting such a large part of their earnings on that which brings them neither health nor strength nor comfort, that they have not wherewith to buy the food and clothing and other necessaries for the lack of which so many are now suffering. ENORMOUS EXPENDITURE FOR DRINK. According to the revenue returns of the United States, it appears that our people spent last year more than eight hundred million dollars for strong drink. The amount of money spent for bread in a single year, according to the census returns of 1880, is five hundred and three million dollars, and the total amount for all the fabrics of cotton and wool four hundred and forty-seven million dollars. Think of it, fellow-citizens ! Eight hundred millions for strong drink to five hundred millions for bread! Eight hundred millions for strong drink to four hundred and forty-seven millions for all the fabrics of cotton and wool! Were the old prophet of Judea here to day, with what indignation and reproving earnestness would he cry out, "Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not?" Is it any wonder that mills and factories and forges are standing idle, that great quantities of merchandise are piled up in our warehouses, that cloths and calicoes and shoes lie uncalled for on the dusty shelves of the tradesmen, and that thousands walk up and down our streets and highways unemployed? THOUSANDS OUT OF EMPLOYMENT. It has been estimated that there are at this time at least fifty thousand people out of employment in Philadelphia. Judging from what I know of the condition of several of the wards of the city, I should not consider this an over estimate. Take the Twenty-first Ward, for instance. I know of two thousand six hundred idle looms in that ward alone. That means nearly ten thousand people (counting men, women, and children) deprived of their accustomed source of subsistence. I went through that ward the other day, and at the same time that I noticed the great number of woolen mills and cotton mills, all as deserted and silent as the grave, I noticed also that the rum mills were all in active operation. They run day and night, and the operatives in them never strike. The charitable people in that ward are doing what they can to relieve the indigent, but how much better work could be done if these rum mills could only be closed up. CLOSE UP THE RUM MILLS. If these mills whose staple products are crime and poverty and disease and degradation could only be closed, how long would it be before the mills of the other class would start up with vigor? Turn all the drink money into the channels of trade, in buying hats and coats for the men, and bonnets and dresses for the women, and new suits and shoes for the children, carpets for the floors, and the thousand and one other things which go to make up the comfort of family and home, and how quickly the tradesmen's shelves would be unloaded, how would the warehouses throw open their doors, and the vast trains of the railways would soon be employed in distributing the accumulation to every corner of the country. The wheels of commerce would be set in motion everywhere. Every loom would be started up to meet the demand for goods, and every anvil would ring with the music of industry. If only the money which is spent in the saloons on the First-day of the week, in defiance of law, could be availed of, it would abundantly suffice to relieve all the poverty of the community, and the Legislature would not be embarrassed, as it now is, in providing means to sustain our many charitable and correctional institutions. SIX THOUSAND SALOONS IN PHILADELPHIA. In the city of Philadelphia (and I speak of Philadelphia because it is the part of the State with which I am most familiar) there are over six thousand saloons. Many persons suppose that we have as many as seven thousand, but I am quite below the mark when I say six thousand. Some of them sell as much as fifty thousand dollars a year, some more than this, some much less. It would not be putting the figures too high if we should estimate the average business of our saloons at four thousand dollars a year each. Six thousand saloons with annual receipts of four thousand dollars each would be, as you can ascertain by a very little ciphering, twenty-four million dollars a year. Twenty-four million dollars spent for strong drink in Philadelphia in a single year! Now, what is the valuation of all our taxable real estate? According to the Board of Revision, it was last year five hundred and eighty-three million dollars. We will suppose it to be six hundred million dollars now. After paying taxes and cost of repairs, and considering the quantity of real estate which is unimproved and unremunerative, the total net revenue from all the real estate in Philadelphia probably does not exceed four per cent. Well, four per cent. on six lars, just the sum we spend for strong drink. What, hundred million dollars is twenty-four million dolspend for drink the entire net revenue of all the startling as is the fact. real estate of that great city! Yet it is even so, (To be continued.) FAITH does not give birth to the love in which it trusts, it only lays hold upon it. When man's faith is feeble, heaven's love remains absolute and immeasurable as ever.-Zion's Herald. A NOBLE CHRISTIAN WOMAN. A notice of Count von der Recke's eldest daughter, lately deceased, of part of which the following is a translation, appeared in a German newspaper. She On Thursday, the 26th of February, Mrs. William Allen Hanbury, née Countess von der Recke-Volmerstein, peacefully fell asleep in Jesus. It was a life rich in blessing which it pleased the Lord thus to bring to an unexpected close. was born on the 1st of May, 1828, at Dusselthal, near Dusseldorf, and was the eldest daughter of the late Count von der Recke Volmerstein, the founder of the asylums at Overdyke and Dusselthal, the restorer of the institution of evangelical deaconesses, and who afterwards founded the Good Samaritan Asylum for Idiots at Craschnitz, in Silesia. It was Maria's unspeakable happiness to be led to her Saviour in her earliest childhood through his influence and that of his devoted wife Matilda, née Countess von Pfeil-Ellguth, and by their noble examples to be trained for His service. Being obliged on account of health to remove to their estate in Silesia, the parents with their children, who were growing up, continued to serve the Lord in all His members, especially the needy ones, which Maria soon recognized as the life work appointed for her. She raised a lasting memorial to her mother in a biography which has been translated into English. An interest in the same fields of Christian benevolence led to a correspondence between Count Adelbert and the English philanthropist William Allen, which in later years was chiefly carried on by the Countess Maria, who possessed great command of English. In order to become personally acquainted with these German friends, William Allen's grandson travelled to Craschnitz accompanied by his sister. The result was his becoming engaged to the Countess Maria, and their subsequent marriage. One son only was born of this marriage. The husband's delicate health occasioned frequent change of residence, and wherever they lived, in England, Saxony, Silesia, Switzerland, or the Tyrol, the departed one, ever animated by a love which sought the good of others, was enabled to lead souls to the Saviour. In 1866, after a time of probation in the hospital at Breslau, she went with her husband to the seat of war, there to give bodily and spiritual help. Later, when in Silesia, she with some friends founded the Sunday Union. In the year 1875, at a conference at Brighton, she came into closer connection with pastors from Berlin whose acquaintance she made there. After this she devoted herself with much love and great success to the work of evangelization in London, and occupied herself much with the Jewish mission. Her labors among the Jewish women were especially blest. But she showed also great zeal in caring for the German sailors who frequented the Strangers' Rest. Since the autumn of last year she had been One of her friends had a long conversation by the sick-bed of this faithful handmaid of the Lord, · which gave him deep insight into the life of her soul so entirely consecrated to the Lord. It was plain to see in what intimate communion with Him she was constantly living. Much as she wished to serve Him still further here, she was ready to obey His call. The last conversations with her were in the highest degree animating and edifying. The friend who had been sitting by her bedside took leave of her with his inmost soul filled with the streams of life, which according to the Lord's promise shall flow from those who believe in Him. In leaving her one seemed still surrounded with an atmosphere of prayer. Her last words to her family in the night were, "Now go to sleep, I will also rest." They did not realize that for her this meant "Rest, rest, heavenly rest, On the Saviour's breast, I haste to Thee." RELIGIOUS INTELLIGENCE. RELIGIOUS TOLERATION is now proclaimed in Cuba. Sen. Pedro Duarte having commenced Protestant teaching in Matanzas, complaint was made against him by the Roman Catholic Vicar, and the case was carried up to the Madrid Government. The royal decree, while declaring the Roman Catholic religion to be "official" proclaims permission for "the exercise of any other worship not opposed to Christian morals." The significant conclusion reached is thus set forth: "It is therefore plain that the state protects the Catholic religion as its own; but at the same time it establishes the toleration of other forms of worship, guaranteeing the right to exercise those forms of worship against all kinds of aggression whatever." these official declarations" the free exercise of religious worship is permitted in Spain to all its inhabitants, whether they be nationals or foreigners." The way now seems open for active evangelical labor in the island. By THE SUCCESS of the mission work in India is alarming the leaders of the old faith. Imitating the policy of the later Romans, who, when they saw that fire and sword could not destroy Christianity, sought to offer men all the advantages afforded by the new faith, without thus compelling them to throw aside the old, a society has been organized in Southern India, consisting entirely of members of the highest class, for the purpose of elevating the pariahs, morally and otherwise, on the basis of the traditional faith, and thus taking away from them their motive of accepting the Christian faith. The society propose: (1) To establish schools for the poorer classes in the larger cities of Southern India. (2) To send out men to preach religion and morality, and educate people of these classes for this ministry. (3) To secure the |