Below is the OCR text representation for this newspapers page.

The Methodist Advocate w htbu*hhd wniiT nr HITOHOOCK & WALDEN, KUH THU MRTHotopii' fiPISC^gJI^CHUBCH,, A ‘ n *^ n ° u - raßi *hop Th TBB1U: Cw« Dwliura w year. Invariably Ik wlmee. lU Crawling prMcben of the MethodUt BpUoopal Church •re authorized agent*. All auheeripttons mtul close with the end of each year. PHILIP EMBURY. Sketch of the Life of the Founder of American Methodism. One hundred years ago, Philip Embury, the modest local preacher, who founded American Methodism, died suddenly inWash ington county, N. Y. The centennial anni versary of his death this year will be appro priately observed, in connection with the un vailing of a beautiful monument. The introduction of Methodism into this eountry, through a plain local preacher, and “skillful carpenter/’ this city being the scene of its early beginning, is an event which is worthy of being honored and regarded with much interest, outside of the pale of the “people called Methodists." The incidents attending the planting of Methodism here, and subsequent stages of its development and extension, form some of the brightest pages of the early history of the city and country. Philip Embury was the son of one of the Protestant German Palatines, who were driven from their homes by the French, under Louis XIV-, in the year 1709, and forced to take refuge in the camp of the Duke of Marlboro for protection from their enemies. Queen Anne immediately sent a fleet to Rotterdam and conveyed them to England. Three thousand came to this country, and some thousand re mained in England. About fifty families of those who remained in England settled in the county of Limerick, Ireland. Each man, woman, and child, was allowed.by the Gov ernment eight acres of land, for a small con sideration yearly, forever. The Queen sup plied each man with a musket, Embury’s father was one of the fifty. Philip was born in Ballingrane, near Rathkeal, county of Lim erick, Ireland, in 1728. His parents were highly respectable, and connected with the German Lutheran Church. He was educated in a German school first, and afterward had a respectable English scholastic training. At a suitable age he was apprenticed to a car penter, and soon became proficient as a me chanic. Through the instrumentality of John Wesley, during one of his preaching visits to Ireland, he was converted on Christmas Day, 1752, and immediately joined the Methodist Sooioty. Very soon he became a class-leader, aud then was licensed to exercise his gifts as a local preacher. Faithfully using his office for several years, marrying meanwhile Mary Switzer, in 1758, a daughter of one of the French refugees, and hearing of the wonder ful advantages enjoyed by those Palatines who came to this country in 1710, the youth ful preacher and his wife and some neighbors set sail for America, and reached New York August 10, 1760. From the time he lauded in this oity until 1776, comparatively littlo is known of him. Among his brother’s and neighbors’ families only a few of them were Wesleyans, and most of them fell away from the faith and became world-beings, aud others subsequently de scended into greater depths of sin, Embury and three or four others remaining faithful. It is clear from some historical facts that Embury endeavored to do good among his countrymen and neighbors, and finally he be came discouraged and appeared to cease his efforts, until the fall of 1766, the time recog nized by ohurcli authorities as that when Methodism was introduced into this country. The year previous another vessel arrived in New York bringing several falliilios from his old neighborhood. This fresh arrival tended io hasten the event when Philip Embury was persuaded to preach. Mrs. Barbara Heck, ■wife of Paul Ileck, one of the families that •caiae to New York with Embury, resided visiting one- of the families ,she found them engaged in playing cards. ‘They were not Wesleyans. though connected -with Mr. Embury. This “elect” lady, called ithc “foundress of Methodism,’’ was aroused an spirit, and she seized the cards and threw sthem into the fire, and solemnly warned the (players of their danger and duty. Proceed ing at once to the dwelling of Embury, who was her cousin, and narrating what she had seen and done, under the influence of the Divine Spirit, she pleaded with him to be no longer silent, parrying every objection suc cessfully, and finally ho consented. She went cut and collected four persons, who, with Saerself, constituted his audience. This was the introduction of Methodism into this country. After preaching, he enrolled them into a class and met them weekly. Shortly afterward he organized two classes, one of each sex. Embury’s house, upon Barrack street, now Park-place, soon became too small to accommodate tne people, and a larger room was hired near the barrack. Congregations increased, and the “rigging-loft’’ at No. 120 William street, was hired, 18 by 60 feet. Four months afterward, Capt. Thomas Webb, of the British Army, came to worship at the “rigging-loft,” arrayed in military costume and bearing honorable evidence of distin guished services. After heartily engaging in the services, at the close he introduced him self as a “brother beloved.” He, too, was a spiritual son of John Wesley. Three of Webb’s comrades in the British army were among the first Methodists of New Y T ork. Embury was greatly strengthened by Webb, who was exceedingly popular as a preacher, and before two years had elapsed old John street Methodist Episcopal Church, called for a long time “Wesley Chapel,” was opened for worship. The need of a chapel, as Dissenters called their places of worship, became a sore neces sity. Barbara Heck had anticipated this, and being a woman of deep piety, she made it a matter of prayer, until she felt inwardly the assurance, “I, the Lord, will do it.” She then proposed to the society an econom ical plan by whioh ground could be secured and a plain edifice ereoted. Webb being un der good retiring pay, and feeling the waut of a building, heartily supported Embury and the society, and the work was undertaken. Both were trustees. They first leased the site on John street, in 1768, and in 1770 it was purchased. The citizens of New York aided the enterprise, from the Mayor down to African servants. Dr. Stevens, the distin guished historian of Methodism, gives the names of some of the subscribers, who occu pied the highest ranks of New York social life—the Livingstons, Duanes, Delanoeys, Laights, Stuyvesants, Lispenards. Tne chapel was built of stoue, faced with plaster, 62 by 42 feet, costing £6OO to £BOO. To come within the requirements of the law for Dissonterfc, it had to have a “fireplace and chimney.” The first structure stood back, and other buildings occupied a portion of the space on both sides of tho front, leaving an ample court before the principal part of the front. Samuel Edmonds, grandfather of Judge Edmonds, built the stone wall. Em bury, being a skillful carpenter, “wrought” diligently upon the structure. The pulpit was wholly oonstruoted by his hands, and on the 30th day of October, 1768, he occupied it, and dedicated the humble tornple by a sermon on Hosea x., 12. Within two years a thou sand hearers crowded it and tne area in the front at one time. It was named “Wesley Chapel,” the first in the world that bore that title. Embnry, besides being the pastor, became the first trustee, first treasurer, first class leader, and first preacher. The trustees were Philip Embury, William Lupton, Charles White, Richard Sause, Henry Newton, Paul Heck, Thomas Taylor, and Thomafe Webb. Capt. Webb, having kindred living at Jamaica, L. 1., formed a society there, and then passed through New Jersey and formed societies at different points. Thence he entered Phila delphia and became the founder of Method ism in that city, first preaching in a sail-loft and founding a class of seven members in 1768. He continued to preach more or less until 1769, when Wesley’s first itinerants, Pilmoor and Boardman, arrived. He aided in the purchase of the first church, Old “St. George's.” He also went to Delaware and introduced Methodism. In 1772 he went back to Bngkad, and tettwwedte tide vena try •**!.* YOL. Y. in 1773, with Shadford and Rankin, two min isters sent by Mr. Wesley, remaining in this country until the Revolution, when he again returned to Europe. Wakeley’s valuable history, entitled “Lost Chapters," supplies some interesting details of the other members of the first Board of Trustees. Paul Heck, who married Barbara Ruckle, came to New York in 1760, and in 1770 or 1771 removed to Camden, N. Y., the town of Embury’s home when he left the city, and in 1774 went to Canada to reside. He died in 1792, and Bar bara, his wife, died in 1804. William Lupton came from England as quartermaster under George 11., in 1753. He was in the war with Capt. Webb, who was his commanding officer. He married a relation of Gen. Schuyler, died in 1796, and was interred in John-street (Wes ley Chapel). Charles White came from Dub lin in 1767. Being a supporter of the claims of King George, in 1783 he removed to Nova Scotia. In 1790 he went to reside at Lexing ton, Ky., and died a few years afterward. Bishop Asbury found him and visited him. Richard Sause was the first who boarded Mr. , Wesley’s American missionaries. Henry Newton, an Englishman, lived and died a bachelor—wealthy. He was one of the first < stewards, as well as trustees, the former office to look after the spiritual and the latter after the temporal good. He afterward became identified with the Forsyth-street Church of this city, and his dust rests in a vault in the Forsyth-street church-yard. Thomas Taylor, the last of the eight original trustees, came from Plymouth, Eng., in October, 1767. At the time of his arrival there were but two small classes. He wrote the famous letter to Mr. Wesley, describing the introduction of Methodism in New York after the church was dedicated, detailing the great work of Embury and Webb, which brought a com mendatory response, and soon after Pilmoor and Boardman arrived from England. Embury continued to live in New York until 1770 in charge of the church, wheu he was about to leave for the town of Camden, north of Troy, N. Wesley’s first itinerants having arrived and entered upon their work. The Methodist Society presented him with a copy of Cruden’s Concordance, costly at that time, as a token of their love for him. This book was in the possession of a son of his in 1845, aged 78, with Embury’s autograph in it. He remained altogether ten years in this city. When his work was taken up by Boardman, he settled in Camden, Washington county, N. Y. In this place he preached and organ ized a society. Hero he held for a time the office of justice of the peace. He died sud denly in August, 1773, from an injury re ceived while mowing in his meadow. At the time of his death he was about 45 years old. He died as he had lived, “greatly beloved and much lamented,” says Asbury. He was buried upon the farm of his friend, Peter Switzer, about seven miles from Ashgrove, where the remains rested 57 years. In 1832 they were removed to the Methodist burying-ground in Ashgrove, and a marble tablet placed to per petuate his memory, reading that he “was the first to set in motion a train of measures whioh resulted in the founding of John-street Church, the cradle of Methodism, and tho introduction of a system which has beautified the oarth with salvation and increased the joys of heaven.” The remains now rest in the beautiful cemetery at Cambridge, N. Y., and the fine monument just ereeted will be “unvailed on Monday next, with addresses from Bishop Simpson, the Rev. Dr. J. B. Wakeley, author of “Lost Chapters,” etc., and the Rev. Thomas T. Tasker, sr., of Phil adelphia, who will speak in behalf of the local preachers. Bishop Janes will take part in the exercises, and Bishops Bowman and Wiley are expected to bo present. These dedicatory services will take place in connec tion with the session of the National Local Preachers’ Association. It is said that a grandson of' Embury, named Fisher, was in New York in 1853, at a church meeting in Bedford street. A number of his brother David Embury’s descendants were living in New York and Brooklyn ten years ago. Wakeloy, in “Lost Chapters,” says that Mrs. Emma 0. Embury, tho authoress, is a wife of a descendant of his; also Daniel Embury, President of the Atlantic Bank in Brooklyn. In 1870 a parsonage called, “The Preach ers’ House, was erected, to connect with the church. It was furnished partly by pur chases, but chiefly fitted up by borrowing fro’tn the members. In 1817 the church edifice was taken down and anew one built. Subse quently the present structure, on the original location, was remodeled and beautified —re- taining as much as possible its original fea tures inside. This famous “old citadel,” hedged in by business houses, is constantly visited by strangers from all parts of the country and Europe, and many attend its Sabbath services from pure curiosity, to see the honored spot, and read the numerous tablets in the main audience-room. The church, by direction of the General Confer ence, holds a peculiar relation, and is to be kept sacred for all time to come. Nothing is to be allowed to make its demolition neces sary. It is the property of the whole church and under control of tne highest law-making body, and that which has power to “mend the Discipline.” National Local Preachers’ Association. The sixteenth annual meeting of the Na tional Local Preachers’ Association of the M. E. Church, began its session October 18th, in the village of Cambridge, N. Y. This being the one hundredth anniversary of the death of Philip Embury, the first Methodist preacher in this country, it was made the occasion of the dedication of a monument to his memory. The officers of the convention were: Pres ident, D. T. Macfarlan; Secretary, W. H. Kincaid; Assistant Secretary, W. J. P. In graham; Corresponding Secretary, J. L. Yan Boskirck; Treasurer, W. B. Barber. After the opening devotional exercises, the President, Rev. D. T. Macfarlan, deliv ered the following address of welcome: Dearly Beloved Brethren in the Lord: It gives me great satisfaction to greet you at the opening of the Sixteenth Annual Meeting of the National Association of Local Preachers. It has been my pleasure to attend all the meetings of this Association for the past fifteen years, with the exception of about three. I shall never forget the spiritual com fort and profit I received from each session. I presume that there are others here to-day who can testify to having rejoiced with me in the sweet manifestation of God’s love to our hearts at our former gatherings. I would beg leave to call the attention of those who may bo with us to-day for the first time to Article 111. of our constitution, which says: “Tho object of this Assciation shall be to unite more closely the Local Preachers of all sections of the United States, in order to promote thereby Christian fellowship, concert of action, and increased usefulness in spread ing spiritual holiness.” If in the providence of God we have in some measure accom plished the design of this Association, we shall have done something which will amply repay those of us who have made the sacri fice of time and business to attend these meetings. Is it not a fact, however, which will be admitted by those who are present with us to-day, and who have been in attend: ance in the former sessions of the conven- tion, and who have beon in the habit of par ticipating in our transactions that we have made friendships which, perhaps, would never have been made, had it not been for this Association—friendships which will last forever in onr memories, and which will never be broken, either in time or eternity? Would we have ever known, but for this Association, an Isaac P. Cook, a Dr. Roberts, a Hefner, a Loane, a Tasker, an Evans, a Mooney, a Ferbus, a Kincaid, a Dravo, a Walker, a White, a Gunn, a Cottier, a Bar ber, a McGee, a Van Boskirck, etc.? Are net these Mats* te*d»y ftaittar it onr house ATLANTA, GA., WEDNESDAY, NOVEMBER 6. 1873. holds? And what made them so? This As sociation. I thank God for this Association. I thank God I saw its beginning. I saw it in embryo. I look back upon the past, and re member distinctly the friendly and loving fraternal greetings that passed in correspond ence between our afflicted brother, Isaac P. Cook, then President of the Baltimore Asso ciation of Local Preachers for many years, and my deceased and lamented father, for many years President of the New Y ork and Brooklyn Association of Local Preachers. From this correspondence sprang the forma tion of this Association. May I not also re fer with some degree of pleasure to the blessed results which have attended these sessions? When we were called west of the Allegheny Mountains, we woke up men who have since made the valleys and plains of Ohio, Kentucky and Indi ana reverberate with the sweet sound of the Gospel message of salvation. We awoke in the hearts of these local preachers the idea that they were somebody; and wheu they be came sensible of that fact they went to work and formed themselves into local associa tions, and by so doing they have made mani festly evident to the people that they were of some consequence, aud consequently they have plenty of work to do. I can attest to the efficiency of these brethren. I have of late been much amoug them, and know their works and labors of love. Not long since— during the past summer —I had the pleasure, in the providence of God, to attend a camp meeting held at Embury Grove, Dayton, Ohio, which was under the auspices of the local preachers of Cincinnati, Ohio, at whose head is our beloved and esteemed brother, John F. Forbus, a modern Paul, Peter, Bo anerges. I can only say I never attended a better camp-meeting. Wa had a precious time —one that will live in the memories of those who were present on that occasion. As I now contemplate that blessed season, iny soul praises God for the richness of the treas ure He had in store for us, and for the boun- tiful manner in which He poured it out upon our hearts. It was then and there demon strated that the local preachers could manage a camp-meeting. I shall bo pleased to see the time, brethren, when wo, as local preach ers, shall engage heartily in the work of holding camp-meetings all over the land. I congratulate my brethren especially upon the present occasion, inasmuch as this year we commemorate the centennial anniversary of the death of Philip Embury, the local preach er and the founder of American Methodism. We are met together on historic ground. We are within a few miles of Ashgrove, the spot where Philip Embury had first planted Meth odism in this immediate section of the coun try. After Embury had successfully built the John-street Church in New York city, the real cradle of American Methodism, and Mr. Wesley had sent out from England Rich ard Pillmore and Thomas Rankin to take charge of the work in this eountry, the poor humble local preacher was forgotten; and it was then he left New York and came to Ashgrove, where he formed another society, and in 1788 built another ohurch. That soci ety now meets in this church in which we now hold our convention. On August 23, 1773, not far from the church he built at Ashgrove, Philip Embury breathed his iast, and his spirit took its flight to join the blood washed throng around the throne of God. Before this convention adjourns, the Rev. J. B. Wakeley, D.D., of the New York Confer ence, one of the best living historians we have in our church, will give you some interesting historical reminiscences. We are also within sight of the beautiful cemetery in this vil lage of Cambridge, where the bones of the departed Embury now rest. Since his death no monument had been raised over his grave —only a plain slab marked the spot —and yet the Methodist Churches scattered over the leugth and breadth of this country and the British Provinces stand up as monuments at testing the efficiency of his labors. How fit ting are tho words of the Rev. J. N. Maffit, inscribed upon the plain slab of marble above referred to, when he says: “Born in Ireland, an emigrant to New Y r ork, Embury was the first to gather a little class in that city and to set in motion a train of measures which resulted in the founding of the John-street Church, the cradle of American Methodism, and the introduction of a system which has beautified the earth with salvation and in creased the joys of heaven.” Indeed, Philip Embury, the humble local preacher, has a monument in the heart of every true Ameri can Methodist. Nevertheless, while the name of Embury has been perpetuated by his labors, still we could not leave his grave with out a testimony of the love we cherish for him. Brethren, what for some years this Association has had in anticipation, and whioh took a determined shape at the last session of this Association, held in Urbana, Ohio, in October, 1872, is now to be realized. A beautiful monument has been erected, and on Monday you will be called upon Fo assist in the ceremonies of unvailing it. I pause but for a moment to say that tne success at tending the erection of this monument is due, to a considerable extent, to the indefatigable exertions of brother A. Muncy, of Cam bridge. One more historic fact: The chair wliich your presiding officer has the pleasure of occupying while presiding over the delib erations of this convention is the same that was occupied by Bishop Asbury when he held conferences in 1801 and 1803, at Ash frove. May the God of Embury and of As ury preside over us while we are convened in this place, and may peace, harmony and love attend our deliberations! AUGUST CAROL. The cricket’s song flowed all night long With it’s burthen, “Summer’s dying!’’ The grass is sere in the pastures near, And the thistle stars are flying; The south wind grieves over faded leaves, The dust of August sifting, And their cups in vain for the healing rain The faint, wan flowers are lifting; While voices pipe, in wood and dell, “Queen of the seasons! fare-thee-wcll! Farewell! ” Ah! well-a-day! a funeral lay Through my hearth’s domain is ringing; But a few, pale flowers in memory’s bowers. To the mildewed boughs are clinging. In sable drest is a ruined nest, By Hope, sweet bird, forsaken, Ar.d the joys of old are corpses cold That never more will waken; While voices, sadder than a knell, Warble out, “ Summer! fare-thee-welli Farewell!” A dreamy blue of tenderest hue, Is the distant hill-top cresting, And ashlv pale is the misty vail, On the level meadows resting. A plaintive note from his pulsing throat, Sepda forth the gliding swallow; Not many days wjll he glad thp gust, And the oriole will follow: Tongues are busy in field and fell, Murmuring, “Summer! fare-thee-well 1 Farewell! ” No mortal ear can the warning hear, That a voice through my soul is sending; f ‘Lpvp binds the brow with no garland now, Thy summer of life is ending.” Oyer the scene, late glad apd green, The work of change is creeping; In vain are tears for the buried years With, their withered roses Bleeping: Muffled strokes of the tolling bell Chime in with summer's faint farewell, Farewell! —W- H- (.'• llomtr. If thou desire the love of God and man, be humble; for the proud heart, as it loves none but itself, so it is beloved by none but by itself. The voice of humility is God’B music, and the silence of humility is God’s rhetoric. Humility enforces where neither virtue nor strength eaw prevail, t»er reesen. THE INFLUENCE OF HOLINESS. *Y asr. fl. HCGHE*. , Having been permitted to form a pleasant acquaintance with ministers and people ot Tennessee, and other Southern States, at the National Camp-meeting at Knoxville, it will 'afford me no little pleasure to hold occasional intercourse with them through your columns, with your sanction, Me. Editor. Many during the camp-meeting recently held, and the one of 1872, have professed to experience entire HOLINESS. Now, then, the life-work begins with all such, and it is of the utmost importance that the demon stration should be furnished that it is not in these cases a mere profession, hut the full life of God wraugbt in the soul, hearing daily ap propriate fruit. Dr. Chalmers has said, “There is an energy of moral suasion in a good man’s life, passing the highest efforts of the orator’s genius. The seen but silent beauty of holiness speaks more eloquently of God and duty than the tongues of men and angels. Let parents re member this. The best inheritance a parent can bequeath to a child is a virtuous example, a legacy of hallowed remembrances and asso ciations. The beauty of holiness beaming through the life of a loved relative or friend is more effectual to- strengthen such as do stand in virtue’s ways, and raise up those that are bowed down, than precept, command, en treaty, or warning Christianity itself, I be lieve, owes by far the greater part of its moral power, not to the precepts # or parables of Christ, but to his own character. The beauty of that holiness which is enshrined in the four brief biographies of the Man of Nazareth has done more to regenerate the world and bring in everlasting righteousness than all the other agencies put together. It has done more to spread his religion in tho world than all that has ever been preached or written on the evidences of Christianity.” The character and life of Jesus as pre sented in the Gospel constitute a picture of exceeding beauty and attractiveness. Infi delity itself has felt the potency of the simple narrative. It was the contemplation of the life of Jesus which held “Barker,” an infidel champion, spell-bound by its unfoldings of moral excellencies. Ho was, as the result, led out of the dark mazes of skepticism back to the clear light of the Christian religion. His work recently published, “Jesus —a Por trait,” shows how he was entranced by the New Testament history. What, then, is it to be a Christian? YYhy, simply to be, and do, as Christ. “He hath left us an example that we should walk in his steps.” The seeming impossibilities of such a life vanish when we consider that Christ himself is to dwell in us richly by faith. Thus possessing us, physically, intel lectually, and spiritually, we may bo even as he was in this world. Perfect love being the ruling principle, wc shall prove that “love is the fulfilling of the law,” both in its God ward and manward relations. It will be no hardship for us to measure up to the high standard of the Gospel set before us if love has the sway. "My passions hold a pleating reign When lore inspires my breast; Lore, the divinest of tho train, The sovereign of tho rest.” Like Jesus, our examplar, we must testify of tho grace of Qod, clearly, pointedly, con stantly, and then be sure to seal our lip testimony with a life-testimony, revealing the marvellous adjustments of grace, and espe cially that love has the pre-eminence. Ex hibiting the love, the gentleness, the meek ness, the humility, the paircuetrof Jesus, not in infantile but manly proportions, according to “the measure of the stature of the fullness of Christ,” our testimony in favor of entire holiness will be irresistible. THE YAKIMA AND SELETZ INDIANS. There is before me a letter from Ilev. Isaiah Wilson, who I suppose is a recent transfer from “the East” to the Oregon Conference. The following extracts from his letter will be read with interest by many: “At conference love-feast Sunday morning another baptism of power came upon us. Our hearts melted and our souls were thrilled while listening to the clear testimonies oi some converted Indians who had come to at tend the conference. They had been led to Christ by the earnest labors of Father Wilber, the grand old pioneer Methodist on the Pa cific coast. Four hundred and fifty of the Yakima nation, within a few years, have given their hearts to God, thrown off their old habits, and are living honest and industrious lives. These Christian Indians look clean and neat, and work and live much like their white neighbors, “Father YVilber said that they always wash out the church where they worship after every service, so that they can kneel on a clean white floor, without being afraid of getting any dust on their clothes. Let white people every-where learn something from these red men of the forest. “I had expected a grand time, introducing some of the beautiful soul-stirring hymns just published in the East, but to tny astonish ment these Indians sung nearly all of them beautifully. “Rev. W.C. Chuttin, late of the New Jersey Conference, is laboring among the Seletz with great success. In three months forty-two (among them the chief) have been converted and united with our church.” The above is all interesting, but I wish to call attention particularly to an item or two in the middle paragraph. On reading it, what I witnessed a short time ago came up to my mind. I worshiped with some clever people in an old school-house which has been used as a place of worship for quite a number of years, the floor of which has probably never been “washed” since it has been a floor. That people have been talking of building a neat house of worship for years. On looking round I was led to wonder what they would do with a neat house if they had one. The men and boys pretty generally, and not a few of the women, were chewing tobacco and spit ting the juice in puddles all over the floor. The worship of God could not be done “de cently and in order” in such a place as that. Would it not boa sin to let such people, while they cling to such a filthy habit, into a decent house of worship? But many do build nice new houses and dedicate them to the worship of God and presently so defile them that a decent place can scarcely be found where one can kneel in prayer before God. Above all places in the world let the sanctu ary of the Holy God be kept cleanly! Z. ABOUT THE JESUITS. By Rbt. TANARUS, Ooyios. The Society of Jesus, more commonly known as “Tpe Order of Jesuits,” has been for over three hundred years the brains and right arm of the papacy in its struggles for universal dominion. Indeed, there are strong reasons for believing that the order consti tutes the ceptyaj apa controlling force of the papal system itself; apd that the vast and complicated machinery of the Romish Church is manipulated in the interest of that mighty, unscrupulous and subtle society which is now more than ever a power that threatens the world. The real principles of the order were kept a profopnd secret for two hundred years. Wnen at length they were dragged to the light, it was seen that the organization is a deep and gigantic conspiracy against all other corporations on earth, their own church not excepted. Wealth, power and the mastery of the world, are the objects they have pursued with untiring energy, discouraged by no ob stacles, and organizing victory from frequent defeat. The secret, controlling principles of the Jesuits are, in substance, that “every thing must give way to the interests of their own society ’’ and that “the end justifies the means. These principles have inspired and divested all their operations, and made the name of Jesuit a synonym for all that is crooked, crafty and treacherous in human actions. In the great confliot impending in Europe, which will involve the very existence of civil liberty and true religion, they are un doubtedly the leaders; and what we see is chiefly the results of their crafty and des perate endeavors, carried on in darkness, but now rapidly becoming manifest in the fanati cal zeal and thirst for reactionary vengeance which fires the hearts of the Catholic masses, not only in Europe, but in ail parts of the world. We can not expect that the United States can long escape a life or death grapple with these terrible enemies of free society, for the Jesuits are here in force and firmly planted! If history has any reliable warn ings it teaches us that there can be no peace or safety to nations until this subtle and ma lignant power is finally destroyed. Purdy, Tenn., Oct, 18, 1673. SOCIALISM ON THE WHOLE. In looking over the causes, the history, and the practical effects of socialism, several general facta will suggest themselves to the philosophic thinker. First, this cause has risen up with almost every great movement of the race, if it was not, indeed, largely the cause of such move ment. Not to speak, as we might, of its appearance in the chief revolutions of the Eastern, Greek, and Roman nationalities; in the Pythagorean, the Stoic, the Cynic, and the Socratic-Platonic philosophy; iu the Christian religion; in the Mohammedan and Buddhist reformations: or in the Papacy— we can, in modern times, sec it steadily follow every groat agitation. In the Lutheran ref ormation, it commenced at Wittenberg si multaneously with Protestantism, under the leadership of Stork and Munster. Tho cause of communism was espoused even byMelanch thon, who anticipated making it a' part of the reformatory doctrine. It was present, also, in tho Zwinglian and tho Caivinistic reformation, in the form of tho Communism of Zolicone, and other Swiss sects. It fol lowed the English reformation in the schemes of Sir Thomas More and his friends; the Netherlands revolt in tho schemes of the Anabaptists; the French revolution, in the conspiracy of Baboeuf: the revolution of 1830, in the schemes of the St. Simonians and Fourier; the revolution of 1818, in those of Cabet and his followers; the revolution of 1870, in those of the Commune of Paris: the recent revolution of Spain, in those of Bar celona and other municipalities, etc. . Again, it is very strange to see how the So cialists, notwithstanding their pretensions to equality, have always followed acknowledged masters. It was Christ, or Pythagoras, or Cabet, or Minos, or Lycurgus, in whose per sonality they adopted their principles, and not in that of the free idea itself. The learians, in starting out, bound themselves to obey M. Cabet for ten years as dictator. They have, moreover, generally followed their masters even in their chance opinions, although having no relation to socialism. The Pythagoreans, after the example of their masters, would eat no beans; the zealots of Rousseau’s communism would eat no meat; the learians are all camphor doctors, eat great quantities of salad, aud regularly purge hemselves with aloes for worms, ail because such is the medical system of M. Kaspail, their present political leader. This is im portant, as showing the temperamental char acter of socialists. Again, the woman question has generally a place in the social systems, of whatever kind. The Oneidans have a community of women; the Shakers are without any form of matrimony, or any substitute for it; the Mormons have many women. The Shakers are for destroying the race; the Mormons for propagating the race faster; the Essenes for propagating it without women (by adop tion); the monks and nuns constitute a community of those who, under the evils of society, can not marry. The French Com munists least of all care about this question. They do not want a community of women of plurality of wives, because, as Frenchmen, they already live loosely enough with women, and because their relish of life in this respect consists in intrigues with other men’s wives. Nor are they strongly for female suffrage or female rule, because the women are too much under the priests, and would subject the State to clerical rule. Finally, it must seem that there is not any solution for the evils of society in the direc tion in which the communists are seeking it, but that these evils must be overcome, if at all, first, by a universal education that will not only teach men their exact rights, but render them more nearly equal in the great contest for wealth and happiness; secondly, in a high moral culture that will dispose the strong to take less advantage of the weak; and thirdly, in a government of liberty and equality that will notallow advantages to any class, in the shape of monopolies or other favors. Unless these requisites be fulfilled, we may expect difficulties, even in our own country, as our citizens rise to princely wealth, and with it to princely power. Only so long as we have yet great uncultivated prairies and mines as an outlet for misery, and as an arena for uncontrolled action, and while the demands of labor exceed the supply, are we out of danger.— Prof. A. Bierboiver , in Old and New for November. COINS. Os all objects afforded by the present ex ploration in the Holy Land, in confirmation of the Sacred Text, coins are the most satis factory. They are such perfect monuments in and of themselves. They are so abun dant—especially those of copper, struck for the poorer classes and representing insig nificant values: and the best of all, they agree so exactly with the allusions in Bible passages, that the Christian believer, carrying one of these mute testimonials in his pocket, has about him an object lesson of the most satisfactory sort. As I wrote two years since, “The very ruins into which opulent and populous cities have fallen, when we dig into them and explore them carefully, yield sure testimonies to the verity of the Bible. In their stony bosoms are the very objects needed to make our case complete —the 'penny' still bearing the image ana superscription of Cae sar; the I mites' two to the 'farthing,' such as the certain poor widow cast into the Temple treasury: the ‘piece of silver,’ such as the woman swept out of the dirt-floor of her cabin, Peter picked from the mouth of a Galilee fish, and Judas received to the number of thirty, as the price of his treason.” Os all the contrasts presented by ancient coins, I can recall none so striking as those between Diocletian and Theodosius—the one made Emperor A. D. 284, and the other a century later—the one a most cruel, implaca ble perscutor of the name of Christ, whose murders may be reckoned at millions, who destroyed the churches, confiscated the prop erty, burned the sacked books, and tortured the bodies of the followers of Christ, until in the pride and folly of his heart, he inscribed on monuments still standing, expressions like this: Nomine Christianorum aeleto gut rctnp. evertehant: that is, “The name of the Christians who would overturn the Republic being blotted out” I Poor pride-inflated son of Adam, he thought he had blotted out (deleted) the very name of the Christians! He had measured his puny arm against that of the son of God, and had caused the marble to proclaim himself the victor! How was the expression of King David verified: “He that sitteth in the heavens shall laugh, the Lord shall have them in derision.” Psa. ii. 4. For no sooner had he passed to his end, than his successor, Constantine the Great (whether from policy or conscience, it matters not here to say), hastened to establish the Christian faith as the religion of the Roman Empire, and therefore of the civilized world! Thence forth, the capture of Coßletaiitiaople by the Mohammedans, May 29, 1453* the faith of the Son of Mary prevailed over the paganism that had ruled the Empire from the founda tion ot Rome,Jß. C. 753; and thi9 found its expression amofig the coins of the realmi Begining with the money of Constans, son of the great Constantine [A. D. 357 to 350], we hnd such references to Jesus, Mary and the Saints, the letter “M” [initial of Mary , as it is thought by judicious students], and best of all, the epigraph, in honest, old-fashioned Wreck letters: "Kino op Kings.” Among numerous coins of this class, I have many whose reverses are covered with this grand duplication of bt. John's rapturous expres sion: “And he hath on his thigh a name written, King of kings and Lord of lords”— Rev. xix. 10. In the Greek Testament these sublime words are, Batihus Basileon , as upon my coins. At the top is the mystical word fit 4 ™ BO lon £ P uzzle<i students, Ichthue , a nsh. broin this it became the common prac tice of antiquity to make a fish a symbol of Christian faith: but in later times we under stand it to read:—/scows, Jesus: Christos, Christ: Theou of God; Uios, the son; Soter the Savior: that is “Jesus Christ the Son of God—the Savior.” This expression was made to refer to Font omnium viventium —the fountain of all living joys, the eternal spring of felicity.— Censor. * I make no account of the scanty three rears reign of Julian, the Apostate, A. D. 360 to SCI. FAITH, HOPE, CHARITY. You wonder why, o’er life’s rough sea, My frail bark doth so gayly glide; I hare three Angels by my side, Three Angels sail with me. The first, she bids my soul be strong; fehe points me to a cross-scarred form: I hear nor heed life’s wildest storm While listening to her song; She bids me, when the waters roll Heaven-high, to look aloft to Him Before whose. brightness stars are dim. And trust to Him my soul. The next, an anchor in her hand, When the heart faints amid the strife, And the black waves yawn for my life, Talks of the Summer-land; I sec the glad port just ahoad; I wake as from a pleasant dream; Beyond the whirl of waves I seem To clasp my kindred dead. The third, the loveliest of the three, While shipwrecked barks float to and fro, Bids me with open hand to throw My bread upon the sea; And then to hear sweet words of love, To see the grateful tear-drops flow— O this to me is heaven below, And will be heaven above. And this ifrwhy, ’mid gloom and glee, My life-bark doth so gayly glide— God keep these Angels by mv side, Till I have crossed the sea! —OatrUnd Monthly. WILD BEASTS AND SNAKES IN INDIA. We have previously alluded to the remark able stories which come to us from abroad of the destruction of human life in India by savage beasts and poisonous serpents. We could hardly credit the reports as true till wc read, in the last number of Land and Water, the following, taken from official reports : The number of human beings annually de stroyed by wild beasts is one of the most ex traordinary features of Indian life. In the recently issued official statement as to the condition of our Eastern Fmpire, we find the subject again discussed; and it is there re marked that, though rewards are offered by the government for the killing of these ani mals, yet in some districts the loss of life is very great; and in others, where it is less ex cessive, the reason given is that goats are very abundant, and that wolves prefer kids wheu they can get them. Deaths by snake-bites are also very frequent, no fewer than 14,529 personshaving perished in that way during the year 1869; while in 1871, the total deaths caused by dangerous animals of all classes amount to 18,078. Dr. Fayrer is of opinion that, if systematic returns were kept, tne an nual number of deaths from snake-bites (ex clusive of all doubtful cases) would be found to exceed 20,000. The inhabitants of the border lands between jungle and cultivation are killed and eaten by tigers in such num bers as to require the immediate and serious attention of government, both in India and in England. The following are a few out of many instances: “A single tigress caused the destruction of thirteen villages, and 256 square miles of country were thrown out of cultivation.” “Wild beasts frequently ob struct government survey parties. In 1869, one tigress killed 127 people and stopped a public road for many weeks.” “In January, 1868, a panther broke into the town of Chi cola, and attacked, without the slightest pro vocation, the owner of a field; four persons were dangerously wounded, and one died.” “Man-eating tigers are causing great loss of life along the whole range of the Nallai- Mallai Forest. There are five of them; one is said to have destroyed 100 people.” “Writing from Nuyclunka, in 1869, a gentle man says one tigress, in 1867-’6B-’69, hilled, respectively, 27.34 and 47; total, 108 people.” This tigress killed a father, mother and three children, and the week before she waß shot she killed seven people.” “In Lower Ben fal alone, in the period of six years, were illed by wild beasts 13,401. In South Canara, in July, 1867, forty human beings were killed by wild beasts.” The Chief Commissioner of the Central Provinces, in his reports shows the following returns of human beings killed by tigers: In 1866 and 1867, 372; in 1867- 68, 289; in 1868-’69, 285; total for three years, 946. It appears that there are difficulties in the way of killing down these tigers. First, the superstition of the natives, who regard “the man-eating tiger” as a kind of incarnate and spiteful divinity whom it is daugerous to offend. Secondly, the failure of government rewards. Thirdly, the desire of a few in In dia actually to preserve tigers as game to be shot with the rifle, as a matter of sport. Mr. Frank Buckland suggests an organized de struction of the tiger cubs in the breeding season, and the attraction of fully grown tigers to traps, pitfalls, and other devioos, by means of a drug of valerian, of which tigers, which are only gigantio cats, arc exceedingly fond . —Scientific American. Bits of Wisdom. The enemy tempts souls to put off the time of seeking holiness just as he tempts them to put off seeking forgiveness of sins, Rut “now” is God’s time. As the tigor preys upon every other animal, both wild and domestic, so does selfishness exterminate every other emotion, that it may undisturbed in the soul. Every professor of holiness should boa re prover of sin. Reproof should be given in stantly, whenever and by whomsoever the sin may be committed. We must not suffer sin upon our neighbor. You can have but little confidence in a pro fession of holiness when the person making it is bedecked and bedizened with the gew gawry and flummery of this world. Such a person is not crucified to the world, and hence is not holy. Be careful over your conversation; give no cause of slander to them which are without, or of offense to the little ones; let not the Gospel be discredited by your behavior. _ Be careful that the light of your life so shine be fore the world that therein your heavenly Father may be glorified. Ye ought to shine as lights; take need that your light be not turned to darkens. Be bright stars, and not tmt y cloud*. THE Methodist Advocate. Terms of Advertising .- SiagU insertion o*nU pw if•• Any number of Uses, 3 mo’*, each Insertion, 10 cent* per Use Any number of line*, 0 month* or longar, e*ch insertion.... 8 cent* per line. n advertisement* of fifty line* or mor*, lOper cent,discount. We Intend to Insert no quesUonableadrertlMMMtta. NO. 46. Brevities Miscellaneoiig. Both Castelar and Gambetta are Jews ' The scholastic population of Tennessee trill exceed 400,000. Postmaster-General Creswell strongly advo cates postal savings banks. Petroleum Y. Nasby loses $16,000 bv one of the recent failures in New York. Pope Pius IX. is having two suits of clothes made. IRs colors are scarlet and white. The entire Fire Department of Boston is or dered to sign the total abstinence pledge. Australia is reported to have sent $6,000,000 worth of preserved meat to England last year. It is reported that the genuine tea-plant is growing profusely in the suburbs of Jackson ville, Fla. California has raised this year one thousand bales of cotton. Next year a larger area will be planted. Anew horse-car check has been invented in England, which is said not only to register those who get on but those who get off. A convention of those opposed to Chinese im migration has been appointed to meet in San Francisco on the sth of November. The Boston Journal says that the net debt of the city of Boston will be about $30,000,000 when consolidation takes effect there. A Maine inventor is said to have patented a poly-morphous article of furniture, combining a wardrobe, bedstead, dining-table, and easy chair. Count de Chambord gives assurances that his policy will not be aggressive. He will not at tempt a restoration of the Pope’s temporal power. The whole number of post-offices established since June 30,1873, has been 634; discontinued, 264; increase, 360. The whole number in the United States, October 18, 1873, is 33,604. The number of distilleries running in the United States onjOctober Ist was 314, with a pro ducing capacity, of 227,860 gallons of spirits daily. The increase in September was 66,256 gallons daily. The discovery is said to have been made that it is not necessary to groove a rifle barrel the whole of its length, but that a few inches of grooving near the muzzle will give the bullet all the needful amount of spin. The Old School Presbyterian Synod of Mis- * souri decided on Saturday, by a vote of 47 to 32, to unite with the Southern and Reformed Church. It is believed the thirty-two opposing the union will secede and form anew Synod. Os the thirty thousand Americans perma nently residing in Paris, nearly twenty thousand are from Louisiana, five thousand from Virginia, three thousand from other Southern States, and only two thousand from the North and West. The Jubilee Singers, who went from the Fiak University, Knoxville, Tenn., have already net ted by their concerts upward of $50,000, which is to be used for the improvement and enlarge ment of the educational facilities of that Uni versity. “As counties* as the stars, or as the sands of the shore,” is a common expression. Few peo ple will believe when assured that on a clear night only some 3,000,000 stars are visible to the naked eye. Lord Posse’s telescope reveals about 700,000,000. The Spanish minister of war has presented General Sickles, our minister at Madrid, with a Toledo sword, the hilt ornamented with the arms of the United States, and the blade in scribed with the battles in which General Bick les was engaged. The annual value of French eggs, including exports, is said to be 125,000,000 francs, and that of French poultry as much more. The French beat the Fngliak, it is said, m making poultry keeping satisfactory. Careful and systematic fattening on buckwheat and milk gives the beat French poultry their fine quality. The following is Baid to be a correct statement of the religious statistics of Prussia: There are 15,614,890 Evangelicals, 31,693 Lutherans, 12.- 792 Baptists, 12,792 Mennonites, 14,644 Moravi ans, 3,324 lrvingites, 1,920 Old Catholics; odd sects, 14,611; Roman Catholics, 8,950,679; Jewa, 776,000; and about 1,200,000 Greeks. A statistical summary quoted by a correspond ent of the London I'imes, states that the con- sumption of ardent spirits in Great Britain during 1872 amounted to 35,941,517 gallons; malt liquors, 28,591,326 barrels; wine, 16,765,- 464 gallons; other liquors, 11,000,000; total cost to consumers, £119,542,814. For 1871 the cost of liquors consumed was £108,014,371. The New York Tribune, in speaking of the Astor library, says it is “an institution where, in less than twenty years, half a million of stu dents have found a home, where most of the standard works of our own and other languages are accessible; where there is a scholarly atmos phere, and refined and gentle association, and where every want is met by intelligent cour tesy.” Mr. Gallenga’s book on Cuba sets the popula tion at 1,370,211 (in 1867), of whom 764,750 are white, and 605,461 colored, while of the latter 379,523 are slaves and 225,938 are free. Os the whites a minority of about 150,000 are the Span iards and ruling class, and between them ana the mass of Creoles always exists the most bitter contempt on the one side and hatred on the other. The Chinese, who have been introduced in large numbers, have proved unfitted for plan tation labor, and are bo resentful of the treat ment which they receive that they have to be executed for murder at the rate of some fifty a year. Herbert Spencer takes strong ground in his last article in favor of a culture directed to making the higher feelings stronger, rather than the cognitions clearer, alleging that behavior is not determined by knowledge, but by emotion. He declares that the superficial intellectualisa tion of schools will not alone check ill-doing, and that the current faith in lesson-books and readings is one of the superstitions of the age. And as for free schools, he regards it as a great evil for the public to relieve the parent of his highest duty, that of responsible care of the child and sacrifice for it. The forcing a particu lar course of education upon children he stig matizes as essentially papal in spirit. Archbishop Manning claims for the recent provincial council of Catholics in England that it met in “perfect unity of faith and charity, of heart and mind, of will and purpose, which is the heroism alone of those who inherit from the Apostles.” Three English provincial councils had been held before this, the last fourteen years ago. There are now thirteen Catholic dioceses in England, and an organization of churches, colleges and schools which has almost doubled in fourteen years. Dr. Manning strenuously re sists the wish of Catholics to send their sons to Oxford and Cambridge, and he vigorously protests against mixed marriages unless the cer emony is exclusively Catholic and it be cove nanted that all the children shall be educated as Catholics. The Prussians have just dedicated in Berlin the loftiest column of victory on the earth, and its immense proportions can scarcely be made intelligible by simple figures of dimension. The lower structure is of dark granite, in quadran gular form, adorned with immense reliefs: from this arises a round temple-like hall, also of gran ite, the roof of which is supported by sixteen columns. On this huge structure stands the principal column, in the interior of which is an iron staircase leading to a gallery which sur rounds the summit. Three rows of cannon, the booty of the recent conflict, form the orna ment of the shaft. The top of the colnmn is adorned with eagles, and the statue of Victory holds the laurels in her right hand, and the vic torious shield in her left. The whole rises to a height of about two hundred feet. Some of the relief castings in bronze arc the largest ever made, depicting the most notable scenes of the war, and the triumphal entry of returning armies to the capital. Among the statues which adorn it one perceives conspicuously those of the Emperor, Bismarck, and the most distinguished generals of the army. The wall of theYlall of Victory, which supports the column, is to be adorned with a colossal mosaic by Werner, rep resenting all the great historical movements of the contest, and the entire execution will be an artistic victory over their opponents, if we com pare this creation with that of the Vendome-col umn of Paris, erected to commemorate Freueh trfuin phaA-Cforfsawn AekomH,