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VOLUME XXXVIII. NO. 26.
©rigiiral IJottri).
Tlie DrunkariUs Wife.
A fierce wind ig rushing among the bare trees,
A mother is hushing her babe on her knees.
And listening with fear to each sound of the
night,
Till he, still so dear, shall gladden her sight.
The lightning is flashing, the load thunders
roar,
The river is plashing, bnt, no sound of an oar;
Ah! cold is the blast, and her fire is low,
And silent and fast her bitter tears flow;
And chill fears are creeping within her young
heart,
And bitter the weeping, from memory’s dart;
For just three years ago, in honor and pride,
With him, now so low, she Trent as a bride.
For him she departed from all she had known,
Left one broken-hearted, who loved her alone;
And still would have kept her, with tenderest
care,
With jewels have decked her, his own gt ru
And now in the wildwood,
deep,
Far from friends of her childhood, ah! well may
she weep,
Her fond trust is betrayed, her hopes are all
fled,
And tierce curses laid on her innocent head.
Her baby is sleeping, she lays him in bed,
Prays God to be keeping loving watch o’er his
head;
(Softly opens tire door, and looks out on the
night,
While dark clouds still pour, and flashes of
light
Glare out for an instant, and serve but to show
The black clouds so distant, the river’s dark
flow.
Hark! was that the sound of an unsteady oat?
And with many a bound she is on the low shore.
The lightning displaying a small fragile boat,
She hears a low wailing, sees something afloat,
Hears gurgling and plashing upon the dark
stream,
While no light is flashing a wild, fearful scream.
The poor drunkard’s gone down, his foul sins
on his soul,
To endure God’s just frown, while the long
ages roll;
And she, all alone, in the pitiless night,
Sinks down with a moan from the terrible
sight.
In a deep swoon she lies, then awakes with a
start.
To her humble cot flies, clasps her babe to her
heart;
With passionate yearning of love and of grief,
Her life’s lesson learning—“A steady belief
And reliance on G od, let what may betide;
In each stroke of his rod our good Lord will
provide.”
Mbs. W. F. Robertson.
Contributions.
ThougiitM an Missions--No. il.
“Go ye unto ail tlio world and preach
the gospel to every creature.” Such wub
the command of Jeans to his disciples.
How it was interpreted by them, we may
learn from their unwearied labors to spread
the gospel through the world. “ They
went everywhere preaching the word.”
Preachers and people were constrained by
the love of Ckmi to the same anxiety, the
same exerlions, the same intense, unspar
ing, and agonizing devotion for the salva
tion of souls. All labored diligently in
the Master’s vineyard, all lived by faith,
all denied themselves, all continued in
stant in prayer that the Kingdom of God
might come. Hence it was that “the
word of God exceedingly grew and pre
vailed”—that both Jew and Gentile were
astonished at the rapidity of its spread—
that many thousand of the Jews, and
among them a great company of the
priests, became obedient unto the faith
—that all opposition was as insufficient to
check its progress as to prevent the spread
of the morning light, and that in less than
half a century, the gospel was diffused and
embraced in most parts of the then known
world. The disciples of Jesus were poor,
illiterate, friendless, and obscure, and
there was no proportion between the
means employed, and the wonderful re
sults that followed. But such as Chris
tians had, they were willing to give; and
such as they could, they were willing to
do—relying upon the premises of their
Lord. He had said, “Go ye and disciple
all nations, baptising them in the name of
the Father, and of the Son, and of the
Holy Ghost; teaching them to observe
all things, whatsoever I have commanded
you; and 10, I am with you alway, even
unto the end of the world.” And they
could but feel that Jesus had sent them
out for the
work—a work which he
heaven to do, and which he now design?
to carry on through them. To this end
he makes them a glorious promise: “Lo,
I m with you alway, even to the end of
the world.” But to this promise they
oonld lay no claim, unless they obeyed the
command. They could not separate the
promise from the work. Preach the gos
pel, disciple the nations, propagate the
faith ; in a word, be missionaries to
the world, and “ 10, I am with you
alway.” Bead, in the unwearied labors,
the self-sacraficing toils, the fervent pray
ers, and the liberal contributions of the
early church, how clearly they understood,
and how fully they obeyed the command
of their Lord. Aud read, in the converts
which they made, in the churches which
they planted, in the glorious triumphs
which they acheived, how readily, under
every trial, and in every place, the pro
mise of the Saviour was fulfilled. The
command of Jesus to “disciple all na
tions,” and to “preach the gospel to every
creature," applies with as much force to
his followers now upon the earth, as it did
to those to whom it was first spoken. For
the Church of Christ is a great Missionary
Association, divinely constituted, for the
special work of propagating the gospel;
and every member of Christ’s church, by
the vows of his baptism, and by every
renewal of those vows at the table of his
Lord, stands pledged to take part with
his prayers, and labors, and contributions,
as he has opportunity, and according to
his ability, in sending the gospel to the
ends of the earth; nor can he take back
this pledge till he takes back his baptismal
vows; nor can he escape this obligation,
till he shall escape the obligation of being
a member of the Church of God, and a
follower of the Lord Jesus Christ.
w. n. f.
fuutittcrn ikrislian IMtacaU.
Holiness—Professing it.
Mr. Editor: I read a communication in
the Advocate of June 16, from the pen of
the Bev, Henry M. Mood, on the snbjeot
of professing holiness, which I think
needs a little criticising. I suppose, he
being a Methodist, that by the term holi
ness, he means entire sanctification—
Christian perfection. I agree with him
that some who profess this high and holy
attainment would serve the cause better
by remaining silent, just as it is with some
who make a profession of religion were
they to allow actions to speak for them
in place of words. For in both instances
some are evidently deceived in their at
attainmente. But that the Church and
the world have suffered to any great ex
tent by the imprudent profession of those
who have declared its attainment, as the
brother says, is not so clear to my mind
as it is that the cause of holiness has suf
fered by the failure of the ministry to
preach the doctrine and urge its attain
ts at upon the people, they themselves
Mking before and leading them into this
promised rest.
I am not an advocate for an indiscrimi
nate profession of sanctification. I think
with Mr. Wesley, that proper caution
should be observed on the part of those
who enjoy this precious experience in
speaking of it, except it be to such as en
joy it or who may be seeking it. Bat I
think with him, as ho expressed himself
to Hester Ann Rodgers when she attained
this great blessing, that we should on all
proper occasions declare all that God has
done for ns. And I think farther with
him, that it would be a little difficult for
one on entering into the deeper, richer
experience of perfect love, to refrain from
it on such occasions, especially in experi
ence meetings.
The brother admits that some may make
a profession of holiness. Bat he discrim'
inates broadly as to who should and who
should not. And it is here that I propose
to point out the mistake under which the
brother seems to labor in his efforts to
serve the cause of holiness. And it is for
this renson that I write. The brother evi'
dently mistakes as to the extent of the
work of sanctification in a believer. He
does not seem to comprehend, with those
who enjoy this state of grace, the length
and breadth, and height and depth of it.
The discrimination he makes as to who
should not make a profession of it, shows
conclusively that he mistakes the entire
ness of the work wrought in a believer.
We are not to be understood, however, as
claiming anything like sinless perfection’
tho perfection of angels, or even that of
onr first parents for it. But we do claim
for it, Christian perfection—the being
cleansed from all sins, as we are taught by
St. John, chap, i: 7, 9. Thus in his dis
crimination he enumera!o3 among those
who onght not to profees the blessing,
the peevish and fretfal, the melancholy,
those who take a false view of life, the
church, and everything else, the light and
frivolous, those who are fond of joke and
fun, the fault-finding and croaking, the
excitable, those whose anger is easily
aroused, the indolent and inert who let
their worldly interests go at loose ends,
the close and stingy, those who do but
little for the cause of tho divine Master,
tho talkative, the backbiter, the whisper
er, “none but such as are in heart, life,
disposition, character and habit in equi
poise.”
This discrimination is evidence to my
mind, and I am sure it is to every one who
intelligently enjoys the experience of en
tire sanctification, that the good brother
miscalculates as to the nature and extent
to which the believer is saved in sanctifi
cation in this life. For all who enjoy the
blessing, know by a happy experience
that it extends to a depth that underlies
all the faults and foibles therein enumer
ated, to the very substratum of onr cor
rupt nature, saving us from all sin, out
ward and inward. And to suppose that
this God-wrought work does not produce
a happy and salutary equipoise in the life,
tempers, passions, and will of the sancti
fied is certainly taking a very limited
view of it. Aud the idea of associating
light and frivolous conversation, jesting
and fun-making, peevishness and fretful
eess of temper, and bursts of anger, in
dolence and slothfulneßs, with evil-speak
ing with a state of entire sanctification, is
so preposterous as to strike every one who
enjoys the higher life experience with sur
prise. A sanctification that does not lift
tho believer above these things, does but
little for him, no more than regeneration,
Said Bishop Janos, in the course of a ser
mon, “When I see a brother who pro-
sanctification with a cigar in his
I think very little of his sanctifi
cation.” And this is in keeping with St.
Peter’s ideas of holiness, “ Let ns cleanse
ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear
of God.”
A sanctification that does not bring
about a radical change in the life and walk
of a believer, in laying aside every need
less indulgence in talking, reading, eating,
drinking, idleness, taking pleasure, dress
ing, wearing superfluous ornaments, and
does not produce in him the graces of the
Spirit—love, joy, peace, long suffering,
gentleness, goodness, faith, meekness,
temperance, does but little for him—
nothing.
If sanctification was of works—if with
the Gallatians we propose after having be
gun in the Spirit (been regenerated) to be
made perfect by the flesh—the observance
of rights and ceremonies, trusting in them,
resting in the means as the end, and in
which the believer expects to keep himself
by the strength of his own will, then these
objections and this discrimination might
hold good. For in that event the believer
is snre to fall back into the old rnts of
former and long settled habits, the un
guarded use of speech, fits of anger,
peevishness, complaining, lightness, levi
ty, foolish talking, self-will and worldly
mindedness. And it may be that the evil
effects produced by a profession of holi
ness which onr brother has witnessed,
suggesting the discrimination he has made,
has been on the part of those who claim
that holiness is developed by growth in
the believer, and who mistake maturity of
Christian character for Christian parity.
If so, his objections are in place. For the
force of habit is such, even in believers of
many years’ standing and ordinary attain
ments of grace, that nothing short of en
tire sanctification, in which the heart is
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHURCH, SOUTH.
entirely renewed in the Divine image, the
“ old man ” put off, and the flesh life
crucified, can turn the tide, and in which
he is kept by the power of God, through
faith unto salvation from all sin—all con
demnation.
These criticisms are made with no osten
tations views. The object of the writer is
to correct erraneous views and to elicit an
investigation of the subject of Christian
holiness. They may be misunderstood by
some ; bnt he is sure they will commend
themselves to all who live in the experi
ence of this blessed attainment.
Charles Hanover.
Reminiscences.
WESLEYAN FEMALE COLLEGE, MACON, GA.
The approaching Commencement of the
Wesleyan Female Colege brings to my
mind many things that occurred in Macon,
Ga., daring the year 1835 ; also some in
cidents of my life and ministry. I was
appointed pastor of Mulberry street Meth
odist Church that year. In June I com
menced a four days meeting, assisted by
Rev. Elijah Sinclair and Bev. John How
ard, of the Methodist E. Churoh, Rev.
Mr. Bragg, of the Episcopal Church, and
Rev. Mr. Holmes, of the Baptist Church.
The meeting continued ten days, embrac
ing the second and third Sundays in June.
A remarkable occurrence took place Sat
urday before the third Sunday : according
to the suggestion of a gentleman (not a
member of any church), all business
houses and places of amusement were
closed, and the people gathered in and
about the church on that solemn day. I
was called to visit a penitent who had
spent the previous night in prayer. I left
the throng in and about the church, passed
through the business part of the city ; all
was quiet and solemn as the Sabbath. I
arrived at Mr. George Jewett’s house, he
met me in ecstacy of joy ; God had spoken
peace to his troubled soul, and he was now
rejoicing in hope of eternal life. During
that meetiDgover one hundred white per
sons joined the Methodist Episcopal
Church, and about the same number of
colored persons. From that meeting re
sulted much good to the Methodist Epis
copal Churoh of Macon, and to the Meth
odist Church throughout the South. In
delibly engraved on my memory are the
names of Rev. Mr. Bragg and Rev. Mr.
Holmes—they were “good men filled
with faith and the Holy Ghost.” They
have gone to their reward, and I expect
to meet them in our Father’s kingdom.
Another result of good to the Church,
from that meeting, was the impetus given
to the educational interests of the church,
and that wave of light is now breaking in
effulgent glory on heathen coasts. After
the meeting, Rev. Elijah Sinclair devel
oped a plan for building a Female College
in Macon. He was then agent of the
Georgia Conference for raising funds for
a scholarship in Randolph-Mucon College,
Virginia. Mr. Sinclair conversed with
several friends on the subject ; some were
enthusiastic in the matter, none more so
than Col. Howard, then of Milledgeville.
He wanted it located near tho seat of gov
eminent, and made liberal offers if located
near Milledgeviile.
A few days after the close of the meet
ing, Mr. Sinclair and myself visited a
number of our members, to whom he pre
sented his schome for a Female College in
Macon—all sanctioned his views ; we then
viewed the hills about Macon, took posi
tions each on a pine stump. He gazed
west, there was Vineville budding into a
beautiful village ; northeast were the
heights of East Macon, and the rains of
old Fort Hawkins. In the vale below us,
a bold spring, the rivulet meandered
through the city until its water mingled
with the Ocmulgee river. Bro. Sinclair
was enthused with the scene and his sub
ject, and exclaimed, “ This is the place ;
here shall rise the first Female College.’’
We then called on Gon. Beail, who was
Mayor of the city, (the General’s wife had
joined our Church daring the meeting),
spent some time with the General and
family ; that afternoon, the General went
with Bro. Sinclair to secure the land, as
the city was selling those lands for one
hundred dollars per acre —that secured,
Mr. Sinclair threw his banner to the
breeze and called for a public meeting, to
be held in Mulberry street Church. Hon.
Chapell, orator for the occasion,
made the first speech in favor of the en
terprise, and it was a great speech, elo
quently delivered. I wish I had a copy
for my daughters and grand-daughters
and were I able, would have it engraved
in gold and hung in your spacious hall.
Female education had many friends ;
among them was Dr. L. Pierce, the pa
triarch of Georgia Methodism, and Hon.
Duncan G. Campbell, one of Georgia’s
brightest stars, an honest man and a
Christian. A young gentleman, now the
Hon. D. Chandler, when graduating at
old Franklin College, Georgia, delivered
a brilliant speech in favor of female edu
cation, but it was Elijah Sinclair who first
promulgated the idea of a College, and
Hon. A. H. Chapell the first public
speaker to advocate the measure. Now,
behold the moving power in the number
of her daughters (similar colleges) that
dot the continent, as rising luminaries to
expel the darkness of former ages from
the female mind, and to elevate woman to
the position assigned by our Creator, “ a
help meet for man.”
The Georgia Female College encoun
tered fearful storms, and was dashed upon
the breakers. Sinclair had gone down to
the grave,but there were not wanting those
who saw the advantage that Methodism
would secure if the College should be got
off the reef and brought into a safe har
bor ; they were busy devising means to
bring her into port safely, claim salvage,
and purchase the hulk, refit and start her
again on her career of glory and fame,
under the command of anew corps of
officers.
Thanks bo to God, the patriarch of
Methodism in Georgia, the knight of
female education, had such influence in
the Church and State, and saw the future
glories of female education for the glory
of God and the honor of Methodism, he
tame in the might of his God, saved the
College, repaired the injuries, refitted and
rebaptized her to the work of elevating
woman to her place, intellectually, social
ly, and morally. Dr. L. Pierce is not
second to any man in zaal, or in success
ful labors ; he has done more than any
other man to promote Methodism in
MACON, GEORGIA, WEDNESDAY, JUNE 30, 1875.
Georgia, the pure Gospel of the grace of
God, and to advance the highest grade of
education, male and female.
There stands the Wesleyan Female Col
lege, the unrivalled mother and Queen ;
her diadem is gemmed by hundreds of
brilliant alamna.', scattered all over these
Southern States, and across the Pacifio,
in that benighted land China, and many
households are sanctified by the influence
of educated, saintly woman.
J. W. Talley.
[We took the liberty to alter the writer’s
text in regard to Hon. Daniel Chandler.
Bro. Talley says, “ he became a Judge of
the Supreme Court of the United States.”
Here he is in error. Mr. Chandler was all
he claims for him on the score of talent.
Well do we remember hearing his elo
quence in old Wilkes when he had just
opened his brilliant career. Bro. Talley
has confounded Chandler with Judge Jno.
A. Campbell, Judge of the Supreme Court
United States, before the war. This very
eminent lawyer (now of New Orleans,) was
a son of Hon. Dunoan G. Campbell, of
Wiikes county, Ga., to whom allusion is
mida by the writer. John A. Campbell
and Robert Toombs were admitted to
the Bar in their minority by speoial aot
of Georgia Legislature at the same time.
So we learned by accidentally falling upon
some old statutes of about 1829 or 1830.
And Georgia has had no more brilliant
names than the trio, Toombs, Campbell
and Chandler. The first alone remained
in Georgia.— Editor pro tew. ]
Worn Out.
How expressive, how pathetic, are these
words, when rightfully applied to the
human frame, that master-work of the
divine hand on earth ; so perfect in all its
parts, so exactly fitted to carry out the
design of the great Architect. The won
derful and intricate mechanism of the
eye, that “ window of the soul,” brilliant
as a gem from Golconda’s mine, soft and
tender with the light of love, or keen with
the sparkle of intellect, is the admiration
of all who have examined its variou s
parts ; while the vast number and variety
of the bones in the foot, tho suppleness
and delicacy of touch which characterize
the fingers, and the rotatory motion of the
elbow, are almost as admirable and sur
prising as tho eye. The coursing of the
blood through the heart and lungs, by
means of which it is changed and purified)
is another of the wonders of our animal
frame ; and when we consider that this
body is the residence of cn immortal soul,
a mind which has discovered so many of
the secrets of the universe, and “ set in
order so many inventions," wo may well
exclaim with the Psalmist, “ I will praise
thee, for I am fearfully and wonderfully
made.” And yet this wondorful, this
beautiful frame can be “ worn out,” and
notwithstanding its harmony, grace, and
perfection, become like some old cast-off
garment, no longer fitted for the use of
the soul which it has so long enshrined,
or for fulfilling the various duties of life.
This state of things may be produced by
dissipation, by disease, or by extreme old
age. And sad, indeed, is it to see the
manly form bloated, the eye dulled, the
step unsteady, the intellect clouded by
long contined debauchery ; or to behold
the strong, the lovely, the useful, the
well beloved, reduced to a mere wreck by
the hand of disease. And so with old
age—though tho faculties may remain un
clouded, the eyes become dim, the ears
dull of bearing, the whole body feeble ;
so that the old, and infirm, conscious that
they can accomplish but little, feel that
they arc, in some degree, an incum
brance, and almost long for the quiet of
the grave. “Worn out” indeed they are,
with the troubles, ceres, and disappoint
ments of life, and though willing to abide
God’s time for calling them home, would
fain, like the Psalmist, “Fly away and be
at rest.” “Worn out” in spirit we all
sometimes are, by the bereavements,
anxieties, and sometimes the persecutions
of this life ; but if we are thus brought
nearer to God, we ought rather to rejoice
than complain. For though the body
may thus be “ worn out,” decay, and die,
the soul is endued with the vigor and
freshness of perpetual youth, and will live
while eternity endures.
“ The sun is but a spark of fire,
A transient meteor ia the sky ;
The soul, immortal as its sire,
Shall never die.”
Let then, the aged, tho infirm, the dis
appointed, comfort themselves with the
glorious hope of a blessed immortality
beyond the grave, where their “ worn
out ” bodies will be renovated into more
than their pristine goodliness ; and their
souls no longer weighed down by the be
reavements, cares, and disappointments
of this mortal life, shall be made “ like
unto the angels.” Nay, better still, for
St. John tells ns, “Now are we the sons
of God, and it doth not yet appear what
we shall be, but when He shall appear, we
shall be like Him, for we shall see Him as
He is.” And again David, “I shall be
satisfied when I awake in Thy likeness.”
Mrs. W. F. Robertson,
Uiisefulness.
As the Word of God liveth and abideth
forever, so no good seed of the gospel ever
perishes. Sown in a good man’s heart, it
must sometime or other spring up and
bear its fruit. Its abiding character and
nndying energy are because of the Holy
Ghost, who lives in the Word and makes it
the abiding wisdom and power of God for
good. This constitutes a weighty reason
why each and all of ns should be un
wearied sowers of the good seed of the
kingdom. For not only does a good man
himself always get good from the good
seed, bnt he gives good also when he sows
in the hearts of the bad. It shall, in this
respect also be unto the sower according
to his faith. The seed is designed by in
finite wisdom to convert sinners as well as
edify saints. And hence when one in
obedience to God’s command and with
faith in God’s promises of blessings and
in his assurances of the excellence of the
seed, goes forth to sow it, the blessing
shall be according to one’s faith.
Nor is it necessary in order to be assured
of such success that we should see and be
able to estimate the measure of the good
effects which follow our sowing. We need
not see the success at all. It may, and
that too for many good reasons, be wholly
concealed from our view. We may never
know on earth anything abont our useful
ness. Bat nsefnl he shall be, and that too
in large measure who believes in the faith
fulness of him who commands and prom
ises, and the preciousness of the seed be
cause of that divine Sprit who accompanies
it. It is impossible that such sowers
should fail of having a joyful harvesting,
though it may not be until the final one
at the last day. It is very weak faith
which needs to be sustained by that
meanest of proverbs, “seeing is believ
ing.” Blessed rather are they who have
not seen, and yet with a steadfast heart
have sown on, spreading the seed broad
cast, and singing as they sowed, He is
faithful that has promised.— Christian In
telligencer,
The Ninety anil Nine.
AS SUNG BY MR. SANKET IN GREAT BRITAIN.
There were ninety and nine that safely lay
In the shelter of the fold.
But one was out on the hills away.
Far off from the gates of gold.
Away fn the mountains wild and bare,
Away from the tender Shepherd’s care.
“Lord, thon hast here thy ninety and nine;
Are 9*sy not enough for thee?”
But the Shepherd made answer: “ This of mine
Has wandered a way from me;
And although the road be rough and steep,
I’ll go to the desert to find my sheep.”
Bnt none of the ransomed ever knew
Ho* deep were the waters crossed;
Nor rf. ft dark was the night that the Lord pa'3-
rough
Ere he lOund bis sheep that was lost.
Ont in ti.; desert he heard Its cry—
Sick, and helpless, and ready to die.
“Lord, whence are those blood drops all the
WBy,
That mark ont the mountain’s track!”
“They were shed for one who had gone astray
Ere the shepherd could bring him back.”
"Lord, whence are thy haDds so rent and torn?”
"They are pierced to-night by many a thorn.”
And all through the mountains, thunder-riven,
And up from the rocky steep,
There rose a’cry to the gate of heaven,
“Kejoice! I have found my sheep!”
And the angels echoed around the throne,
“Rejoice, for the Lord brings back his own!”
Christ Oyer Against tlie Treas
ury.
Those chests in the temple, with their
trumpet shaped openings, were suggest
ive to the throngs coming and going.
To the Jo wish worshipers they were not
offensive, for it was a part of their reli
gion to give. The offering of sacrifices,
the prayers of the devont, and all sacred
services might bo going on near by, bnt
the rattle of coin as it fell wrought no
discord. It was in keeping with God’s
lioubpi although that house was to be a
house of prayer for all nations. Christ
did overthrow the tables of the money
changers and drive ont those who con
verted the holy place into a mart for buy
ing, selling and getting gain, bnt he looks
with complacency upon this arrangement
for the support of religion.
He is there over against the treasnry,
and as he rests from his recent conflict
with the Scribes and Pharisees there is
something tranqnilizing in the scene be
fore him. Intent as he might be on the
spiritual character and interests of the
kingdom of God, the treasnry and its
contributors are worthy of his careful
notice. His eye is upon those who come
with their offerings, and he counts the
pieces, and accurately estimates the char
acter of the givers. It was sheer and
ontright giving—tho money was cast into
the treasury. Nothing came back in the
shape of prizes, confections or spectacu
lar entertainments. The money went
into the chests, out of sight, and that was
the end of it. It was for God aud his
temple, a gift ont and out, with no dis
count taken off in the shape of fun and
refreshments.
TANARUS) . poor widow is the central figure in
the The poorest cf the poor, be
reft and desolate, she throws in her two
mites. It was bnt a farthing, but it was
all her living. Many that were rich cast
in much, bnt it was of their abundance.
There might have been some conscience
in their act, but there was no self-denial.
It was less than convenient, costing no
effort, and involving no loss of personal
comfort. It did not even remotely touch
their costly attire nor trench upon the
delicacies of their tables. Their sumptu
ously furnished homes lost nothing of
their splendor. They cast in much, but
it was little for them. The only generous
giver there, was the one who gave a far
thing. In her it seemed a reckless act, to
be condemned rather than commended.
To have given nothing, when there
were so many rich people able to meet
the entire demand, would have been a
plausible view of her duty. She should
at any rate have kept half, dividing what
she had equally between the Lord and
herself. This would have more than sat
isfied the piety of most people. There is
an utter abandon in this giving of all—a
love and faith that is as unaccountable to
us as it was surprising to the Saviour. So
striking was this instance of consecration
that tite-Maeter specially calls his disci
ples to oon tern plate it. It was a green
spot in that arid waste of hypocrisy, os
tentation and covetousnes-s. In an atmos
phere of greed, self-righteousness and
malignant hatred of the truth, this was a
relief and an object to dwell upon with
peculiar pleasure and satisfaction.
Let us not mistake the lesson. It is
the duty and the privilege of the poor to
give, it is the privilege of the rich to
give much, to build churches, endow col
leges and establish asylums, but the poor
may give, and even exceed in their giving,
though it be absolutely little. The far
thing, from those able to give dollars and
thousands of dollars, would be an insult
to God, while it is commended in those
who can do more. A missionary hen
may be muoh for a little child, while an
elephant or a herd of oattle would be a
meager offering for many well-to do peo
ple. It was the farthing of the poor
widow that Christ dwells upon with so
much approval. It was an expression of
love and devotion in her, and a blessing
to herself. The temple was not built by
the mites of the poor, nor do we suppose
they went very far toward maintaining
the services and supporting the institu
tions .of religion. They helped, no
doubvfbut then, as now, the contribu
tions of the more wealthy were the chief
dependence. The world can never be ed
ucated and saved by widows’ mites and
farthing donations, God expects the
Vanderbilts, Drews, Riches, Cornells, and
men of large means everywhere, to con
secrate their wealth to Christian enter
prises.
Bat, while this is so, it is the duty of
the poor to give something. If the cause
of Christ could do without their mites
they cannot afford to withhold them.
The grace that is in them will seek this
manifestation, and will be increased and
strengthned by it. That poor widow
might have truly said to herself: “ These
mites are much to me, they can be com
paratively nothing in the great treasure,
and the rich can easily pay it all.” Bat
this would never have satisfied her love,
nor would her personal obligation have
been met. There was a blessing in duty.
She performed it, and while she cast in
all that she had she went away rich and
content. It is not unusual to encourage
small donations by arraying the fact that
a dime will pay for a Testament, that fifty
cents will give a Bible to some poor hea
then, and that a nickel will buy one brick
for the ohnroh wall. This is well enough,
but we imagine the poor widow thought
very little about the purchasing power of
her farthing. She gave it to God in a
way that was customary and open to her.
It might go into the oil of the sanctuary,
help to pay for the morning and evening
sacrifices, or contribute to the adornment
and glory of the vestments of the high
priest, She probably thought nothing of
these things. Christ might have told her
that the hierarchy was corrupt and about
to vanish, and that her little store was as
good as thrown away. It is the giving—
the principle of it—that he scrutinizes
and commends. Whatever became of the
money, she did her duty and got her re
ward.
Christ is still over against the treasnry.
If he is present as an interested spectator
anywhere it is here, He beholds the
giver and weighs thorn in His balances.
His eye is upon the rich and upon the
poor. To Him character is revealed by
what men put into his chests. It is pos
sible to deceive human judgment, and to
make a show of piety where there is no
deep love. “ The Lord shall judge His
people.” Christ is sitting in judgment
on onr collections. No man puts his
had into his pocket for Christ unnoticed
by the Lord himself. Ho beholds how
the people cast money into His treasury,
what proportion it bears to what they
have, the motives and the sacrifice in the
act. The reponsibility is not relative as
to what others do, bnt personal and abso
lute. The penuriousness of the rich does
not excuse tho poor, nor does the unfaith
fulness of one release another. The poor
widow may have gone too far, but Christ
commends her devotion. She will, we
fear, riso tip in judgment and condemn
many, both rich and poor, of this genera
tion.—Mew Orleans Christian Advocate,
iThe Gospel’s Power.
The climax of miracles is a Gospel
preached to the poor. While the Word
addresses itself to the mind and the heart,
it is exactly adapted to the aesthetic na
ture of mon. It opens blind eyes, un
stops deaf ears, feeds the hungry, clothes
the naked, raises the dead in trespasses
and in sins into newness of life, and, gath
ering up all these interests as a distinct
ive doctrine, it becomes the glad tidings
to the poor. No church of Christ can
afford to neglect the poor. To rear
granite walls and pieroe the thin atmos
phere with symmetrical spires and brazen
crosses, while the half-clad and hungry
poor are shivering beneath the eaves and
about tho vestibule, is to offjud the Al
mighty.
The Gospel is a word of authority, and
its rightful domain is wherever human
sonla are in peril. It cannot be reduced
to architecture, to ritual, to music ; nor
can it be locked up within the somber
sanctnary walls from Sabbath to Sabbath
as an abstraction. Christianity means
business. It is life. It carries its spirit
into men’s homes, across counters where
goods are sold, soans the figures in jour
nals and ledgers, strikes the balanoe in
every bargain, penetrates into the motive
centre of every relation and every trans
action in common life. It will not be
professed without a tallying practice.
Jesns, whose Gospel it is, spoke with
authority among rich and poor the same.
His word was tho same word to all, and the
same word everywhere. He uttered the
intuitions of His own soul from the seeing
of His own eyes, the hearing of His own
ears, the loviug of His own heart; first
hand, not second hand, positive facts, not
fancied guesses, actual observations, not
idlo reports or homilitio speculations;
and all His wonderful language sounded
out into the world as a royal proclama
tion of glad tidings to the poor. Christ
has better things to say than the scribes,
and no wonder that He did not speak like
them. He spoke as never man spoke be
fore. The unsophisticated multitudes,
without books, without culture, without
reputation, were astonished and im
pressed. They felt the force of a power
they could not analyze. They listened,
believed and wept, they knew not why.
The Teacher, down from heaven, stand
ing in their midst, taught them “ with
authority.”
That kind of, teaching is what this lost
world needs to-day,—some one to speak
as God, from eternity 1 Immortal beings
demand eternal truths. The longing soul
will not be satisfied with speculations and
philosophies. Some way, like a bird that
teaches her birdlings, in near and then
wider circles around the nest to fly, God
elicits thought. He stirs up His respon
sive human creatures, to take narro ver or
broader swoops into the airy domain of
thought. Aud these ventures of the soul,
outward and upwarl from its birth in the
kingdom, shall be higher and farther and
grander, until by and by the centre of rest
shall be the throne of glory. For awhile
the bird may flutter feebly about its nest
in the forest bough; then, in answer to the
brooding mothor, it ventures from branch
to branch of the old home tree; then from
top to top among the nearest trees ; then
ont to the hills and mouutains beyond the
river; then at last, when leaves are faded
and the winds of winter come, it rises by
its inherent strength and in unwearied
flight discovers the region of perpetual
stunner far away. So does the Holy
Spirit brood over as, training and lifting
us in faith. He presses us into thought
by the power of necessity. He exempts
no one from this discipline. The man
who does not think forfeits his birthright.
The man who does not think, however
great according to the measure of the
world, can neither win nor hold the mas
tership of creation. And this thought
power is as rich in the ranks of the poor,
as in the courts of the mighty. Every
man has this gift in his creation. It is
his original enfranchisement. It is his
voting power. It is the divine suffrage.
It is tlie civil right of every soul. It ie
not a question of color or of stature or of
geography or of politics. With every
immortal one of ns, it is think or die. Nor
does our Father mean to tell ns much
which we could find out for onrcelves
He will not let religion into the thought
less soul, as some sort of an injected opiate
through the manipulation of hands. He
sits and smiles on high, fills his revela
tion with pictures and with promises,
aud beckons us upward to still higher
problems. He has alphabets for children,
monosyllables for beginners: but He
writes harder lessons for men. Childhood,
out in a meadow in the morning, delights
itself in plucking dandelions and search
ing for possible four-leafed clovers there;
but manhood, by midnight, looks up into
a mysterious universe and learns how God
gometrizes and write bis figures in stars
and star-duet along the hemisphere of
heavens.
Tli9 poor have the Gospel pre .ched
to them. The shepherds out on the
Judean hills heard the proclamation of
joy on earth and peace to men of good
will. It is an outdoor Gospel still. It
speaks to shepherds, to laborers, to the
lowly and the poor. The Gospel honors
our thinking capacity, quite as much as
it kindles our emotional nature. It
bridges no chasms that we can span. It
levels no mountains that we can climb.
It sees faith-power in us; it invites, and
indaces, and pleads and points, and lifts
where we are weak and when we are wea
ry. God has built a beckoning universe
abont us, and he bids us march up into it
and find the inheritance which abideth
forever. He knows that wherever we can
find a star on which to plant our foot, we
will make a ladder more substantial than
that at Bethel, and with angels for our
company, wo will scale creation, going up
and out into our Father's h -use of many
mansions.
The Gospel to the po <r has all author
ity for rulers and scientists, of every na
tion and of every g). Onrist knows all
things. When he speaks, his word is
truth—absolute truth— ,and our opinions
must come to that. As his word is infal
lible, our faith m .si be unwavering. In
religion men want certainty. Ia Christ
Jesus tK-y have it. The Gospel is Yea
and Amen to every one that believeth.
It comes to the lowest man, however
bowed in his hard toil, penetrates to the
inmost conscience, however hedged abont
by sin, and lifts the faithful soul into the
ineffable light and glory of heaven.
—Methodist Recorder.
With God's Help. — Formerly I thought
of this work as more difficult than it seems
to me now. I am deeply convinced of
one thing as I grow older, and that is,
God never sends me to preach a sermon,
anywhere or on any occasion, but he sends
someone into that congregation to receive
just that truth which he has seat me to
utter. Oh, there are hearts—l can not
point them ont to day—but there are men
and women in this audience whose souls
are beginning to be stirred, and to whom
God is speaking, even through my feeble
voice, this morning. God grant to speak
more fully and more loudly to their con
sciences; ronse from the stupor of sin,
and bring them to Christ! And there are
men saying, “God helping mo, I will be
a better minister than ever before.” God
help yon to carry out your purpose!—
Bishop Simpson.
It is “ Well ” with the Christian
Dead.
With what feelings (beyond sorrow for
their loss) some of those, in the Old Tes
tament dispensation, laid their dear ones
in the dust, we do not know. Some, no
doubt, were privileged with clearer views,
but to many it may have been with the
thought of eternal separation. They may
have imagined that, while the body had
gone to sleep, so had the spirit, or that
(as so many in enlightened times have be
lieved), the soul had gone to some abode
of pain, and intermediate preparation for
a brighter life hereafter. We cannot tell,
but to ns, upon whom the gospel sun has
shone in all its fulness, how different!
We know that it is well with them that
sleep in Jesus, because He died, was laid
in the grave, and rose again, the “first
frnits of them that slept.” United to Him
in life, believers are at death still one with
Him. They but sleep for a time, and, at
length, “God shall bring them with Him,”
to a joyful resurrection. The moment the
wearied body goes to its long rest, the
freed spirit is with its Saviour. “ To-day
shalt thou bo with me in paradise.” “To
depart, and be with Christ, which is far
better.”
Of the state of tho ransomod soul after
death, we know but little. That, after the
resurrection, those who have been together
on earth, will reoognizo and love each
other, there can bo no donbt at all; and
it may be that it is the same with the
spirits of the just whenever they leave
this earth. It has not been revealod to us,
and it becomes ns not to pry into what
has been hidden from us. About tho one
great element of onr bliss, wo are. left i
no dubiety—tho proseuee of our Saviour.
“ With Christ,” sin aud sorrow for over
past, surely it is “ well .” “I shall be
satisfied, when I awake, with Thy like
ness.” Day after day we lay onr dear
ones in the grave, and thank God that it
is not only in the “sure and certain hope
of a joyful resurrection,” but in the firm
confidence that it is well with them now.
Well with the little children, from whom
it was such grief to part, now joining the
blessed multitude before the Throne, sing
ing “ Glory, glory, glory !” They have
been saved all harden of pain and sorrow,
they are wiser and holier than the greatest
sage and saint on earth, they see their
Saviour faoe to face—truly it is well with
them.
Well with those eat off in the prime of
life—brothers, sisters, parents, friends,
without whom life seemed so dark.
Well with the brave young hearts that
bowed so meekly beneath the chastening
rod, for now they know the “need be”
for what seemed so dark.
Well with those whose life seemed, to
onr blinded sight, cut off so hardly , be
cause its continuance appeared so needful.
Now they see (thougb we may not yet)
that in their stead their Father has given
a richer blessing, and that it was “bettor”
for them to “ depart.”
Well with those gathered like a shock
of corn fully ripe. To them for years the
feeble step, the failing eye, the waning
strength have been telling of the coming
night. Now they feel no more weariness,
no more harden of years and sorrows.
The Hand on which they have leaned all
their life-long, leads them by green pas
tures, and fountains of living water, and
they rest from their labors.
Yes, it is well with them who sleep in
Jesus. And, for ns who remain, it will be
well hereafter if our life here is hid with
Christ in God.
May we so know Him now that Ho may
be onr best beloved, as He is our truest,
kindest, most loviDg friend.
Then we need not fear to enter the dark
valley of the shadow of death, for His own
gracious presence will make it light. And
when at length we close onr eyes on earth,
it will be but for one one brief moment ;
for at once we shall awake in onr Saviour’s
arms, and be “ satisfied ” —“ for ever with
the Lord.”— lhe Bay of Rest.
Pleasing Goil.
He whose constant aim is to please God
lives in a realm far above that in which
mere worldlings move. Such a purpose
invests life with a real grandeur and lifts
it at once into likeness and kindred fellow
ship with that of the angels in heaven.
All the busy schemes of worldly men,
whatever may be the end in view, whether
wealth, or pleasure, or ease, or power, or
fame, dwindle into insignificance when
compared with the quiet and steady efforts
of those whose “ life is hid with Christ in
God.” For, that which the world calls
great is frequently contemptible and even
wicked in the sight of God, while that
which is lightly esteemed in the market
places of the earth is often of great price
in His sight.
It is possible for all to ploase God.
Weak and sinful as we are, however lim
ited onr means and abilities, however ob
scure onr station and humble onr work in
life, we may win the smile of God and
dwell in its perpetual light. Great mental
powers are given only to a few. Riches
flow into the hands of only a very small
nnmber. To win fame in literature, in
art, in science, in the councils of nations,
is not the privilege of all or even of a
large nnmber. We may not be able to
read the “ testimony of the rocks,” nor to
weigh the stars in scales. These and kin
dred things may bo altogether beyond onr
reach. The paths by which ambition
climbs to its dizzy heights may be all
closed to ns, Onr outward and daily life
may be reduced to a struggle to keep hun
ger and cold away from our homes. Yet
we may do that which is infinitely greater
than all the boasted achievements of pride
and ambition. We may walk with God
and eDjoy the light of His countenance.
That is the privilege of all. Wo may, by
being at peace with God, by humble trust
in Him and obedience to His will, answer
the end of onr creation and redemption,
bless the world as we are passing through
it, and seenre a glorious immortality. How
exalted the privilege ! Shall we east it
away in order to gain the toys and baubles
of the world ?
In order to please God, constant atten
tion must be given to little things. “Take
care of the pennies and the pounds will
take care of themselves,” the schoolmas
ters used to say. Moths are not large, yet
they destroy the finest cloth. Life is
made up mostly of little things, as moun
tains are made of grains of earth. The
heart that is trained to honor God in the
numberless little affairs of daily life, will
not fail in its duty when the pressnre and
the strain of more important matters eome
upon it. Every duty faithfully performed
gives strength to the soul aud prepares it
for future conflicts and victories. Little
things lead to great results. A spark
which a cap of water might have quenched
kindled a conflagration which destroyed a
city. Floods are simply the aggregate of
drops of water. The cloud which the
prophet’s servant saw was only about the
size of a man’s hand, yet it contained the
rains which refreshed the whole land —fill-
ing its fonntains and cansing its streams
to sing with gladness.
It will be of incalculable service to ns to
keep this high aim ever before ns and to
carry it into all the details of life. Let
that be the ruling passion, then the soul
will dwell in peace and quietness. Doubts
and fears will fleo away, and faith and as-
F. I?I."KEMEDY, D. D., Editor
J. W liURKE, Assistant Editor
WHOLE NUMBER 1988
snrance will abide ever more. There will
be little danger of the heart wandering
into forbidden paths. There will be no
conflicting desires within. And when
trouble comes, still there will be safety
and peaco. The mind may be disturbed,
bnt it will immediately settle in its trne
position, and perform its true functions.
Like the oak, which, though bent by the
storm, springs into its native uprightness,
so the hegrt which has been made strong
by pleasing God will not fail in the hour
of trial. A life governed and inspired by
such a motive will bless the world and
honor God —will end in peace and be
crowned with everlasting life.— Methodist
Recorder,
I Must Have a Religious News
paper.
1. Because such a paper, rightly con
ducted, is a public institution of great
value, exerting a happy influence upon all
the varied important interests of society;
and I am bound to do my part in sustain
ing such an institution.
2. Because my religious growth as a
Christian is materially promoted by snob*
a paper. waxes or wanes into
life and the clear
or dim V’ovJP Ml f ■ipu
tho kingdcfl^HHpiHhny
my paper tii“ clearness anA ex
tent of my spiritual vision, giving light
and expelling darkness by its never-ceas
ing supply of facts and appeals, whioh are
sunshine and shower to tho spiritual ver
dure of my soul.
3. Because I want a good commentaty
on the. Bible. My religious paper fui
nishes it, often by direct expositions, by
items of religious biography, strikingly
illustrative of Bible truth, by constantly
recurring events of divine Providence
equally illustrative, by narratives of revi
vals, conversions, progress of missions at.
home and abroad, all showing the power
of the gospel, and explanatory of God’s
word.
4. Because I want to be a strong man
armed for dofemling truth and destroy
ing error. Political partisans about me
are familiar with all the facts and argu
ments which sustain their distinctive
views, and are ready and able to assault
or defend, I want a similar kind of abil
ity and facility in sustaining the trnth and
in advancing the cause of my Master.
My religions paper furnishes me with a
power of offense whioh is invaluable. It
is as if anew arsenal of spiritnal weapons
was opened and offered to me every week.
5. My family needs to have jnst such a
fonntain of religions instrnotion and in
fluence as is opened in it every week, by
such a periodical. The variety I find
there meets the oases and wants of old
and yonng, male and female, ministering
to the welfare of the entire cirole.
6. My neighbor needs my paper. He
will not take one for himself, as he onght
to. Bat he shall not escape. He shall
have a look at mine. For when it has
walked into my dwelling and stayed long
enough to scatter blessings on all sides,
it walks up street or down street, or over
the way, to scatter them farther, or takes
wings, by the mail, and does good a thou
sand miles away.
Therefore, Mr. Editor, if you find a
paper of mine returning with the word
“stop” upon it, you may infer that I have
gone to the poor konse, or the mad house,
or the narrow house appointed for all tho
living.
Miscellanea.
At The Bar. —We learn from the Pine
Bluff Gazette that Major S. M. McGehee,
of Arkansas, well known to many of onr
citizens, is an attorney at law and doing a
fine practice.— Ex,
Sam. is a Georgian ; any man onght to
do well who has such an ancestry. We
were very glad to meet onr friend at Lou
isville, Ivy., last year, and to find that in
religion he is honoring his parentage.
[Editor pro tern.
The Supreme Court of Ohio has decided
that the funds of benevolent societies in
that State are subject to taxation.
Jefferson Davts has followed Lee’s ex
ample, and become President of a college
—the Mechanical and Agricultural Col
lege of Bryan, Texas, salary SI, 000 a year.
The West Point Military Academy
graduates one hundred and forty-eight
cadets this year. How many of them will
repay the government in military service,
brings up the old question of the worth
and influence of such an academy.
Among the graduates at Drew Theolog
ical Seminary was a young minister from
the Church South, from Atlanta, Georgia,
His father and mother attended the com
mencement. Another will graduate next
year. This is a good kind of fraternity.
Bishop Kavanaugh is accompanied by
his wife in his present visit to the North
Mississippi Conference. She will go with
him to the Pacific coast in August—a very
pleasant trip donbtless that will be to
her, as she has a daughter in California.
It is slid that in Memphis the demand
for morphine has become so large that
the local druggists are considering the
propriety of not selling the article unless
upon the order of a physician, or to a well
known citizen.
A report from the array headquarters
says that seventeen hundred soldiers have
deserted withiu the last ten months. If
desertions continue at that rate Unole Sam
will have to put a few of his West Point
graduates in the ranks. Possibly the best
place for them.
Rev. Mexic^on
S.itur.l i.v\- * a-AffA* is
City of good health,
and expects that the improvenments on
onr church in the City of Mexico will be
completed in a few weeks. It will be a
handsomely finished and commodious
building, with a spacious audience-room,
and conveniences for a school.
The Pope of Rome was 83 yoars old
May 13. Among the many gifts made fo
him on the occasion, was a purse of £1 •
000, presented by a deputation of COO
German pilgrims. It was acoompanied
by an address of sympathy, said to con
tain tho signatures of a million of Ger
man Catholics. The whole affair seems
to have been worked np in the interest of
the opponents of the German government.
Said a gentleman: “Mr. Webster, can
you comprehend how Jesus Christ oonld
be both God and man?” Mr. Webster
promptly and emphatically said: “No sir,
I cannot comprehend it. If I could com
prehend Him He oonld be no greater than
myself, and each is my conviction of ac
countability to God, such is my sense of
sinfnlness before Him, and snob is my
knowledge of my own incapacity to reoov
er myself, that I feel that I need a super
human Saviour.”— Bishop Janes.
Bishop Janes in his address made a few
days ago at the General Conference at
Princeton, 111,, stated that out of about
ten thousand preachers stationed during
the past year by the Bishops of the M. E.
Church, only three declined to accept
their appointments, and not a single
church rejected its preacher. This is a
remarkable record, furnishing eonolnsive
evidence of the loyalty of preachers and
people to onr general system of pastoral
appointments.
A story told by Dr. MeCosh, of Prince
ton College, is seasonable. A negro in a
religions gathering prayed earnestly that
he and his colored brethren might be pre
served from what he called their ‘upeettin’
sins.’ “Brudder,” said one of his friends,
at the close of tho meeting, “you ain’t got
the hang of that word. It’s ‘besettin’,’
not ‘upsettin’. ” “Brndder,” replied the
other, “if dat’s so, its’s so. Bnt I was
prayin’ deLord to save us from the sin of
intoxication, an’ if dat ain’t the upsettin’
sin, I dan no what am,”