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VOLUME XXXVIII. NO. 35.
jjPwfci.
Paralyzed.
LT MARY LOW B DICKINSON.
Lord, a f-ufft-rer, brought to Thee
Hy the Galilean si a,
Found the pressing throng so great,
Found the time so long to wait,
That they broke the twisted woof
Of tlie woven palm hough roof.
Till the sunlight, calm and sweet,
Came down, with him, to Thy feet;
All the waiting crowd fell back.
Leaving clear the sunlight’s track,
Made the stricken one a place,
111 the glory of Thy face;
Ere his trembling eyes could lilt,
To implore thy wondrous gift.
Fell Thy word, as voice from 1 nana,
“Son, thv sins are all forgiven!”
Lord, a stricken soul to day
Watches for Thee by the way;
Helpless, in the bonds of sin.
Sees where Thou hast entered in;
Sees the people round Thee press;
Knows thy bands are raised to bless;
Herrs the sound of joyful song
From the weak, in Thee made strong.
They arc many, Lord; but I
Lie alone beneath the sky;
'I ho’ the world is large and wide,
Yet, to help me to Thy side,
And Thy healing grace implore,
I tan count no friendly four,
Who, in hands of faith and prayer,
Will my pal-ied spirit bear.
Saviour, can it be Thy will
Liketh best my lying stilly
If 1 cannot reach Thy gate,
Shall I hy the wayside wai ?
Surely, some day, ere I die,
i shall see Thee passing hy;
Creeping after Thee, I must
Find Thy foot prints in the dust.
Waiting, paralyzed and dumb,
At, at old Capernaum,
Waited by Tibeiius’ wave
One who found Thee strong to save.
Freed from pain and washed from sin,
Some day Thou wilt take me in!
”Ked waves of Thy pardoning sea
Vet may cleanse even me—even me."
—A on's Herald.
Contributions.
Exclusive Apostolical Succes
sion—No. IV.
BY A BEACON.
“Avoid foolish questions and i;cne llogies.”—
Titns i.i: 11.
I will state the claim in favor of Bisli
-0( s alone to persona! spiritual descent
from the Apostles, and its exclusive priv
ileges, in the language of one of its vener
able and able advocates: “ None but the
bishop can unite us to the Father and the
Son. Whence it will further follow that
whoever aro disunited from the visible
cjmmnnion of the Church on earth, aud
particularly from that visible communion
of the bishop, must consequently he dis
united from the whole visible Catholic
Church on earth; aud not only so, but
from the visiblo communion of the holy
angels and saints in heaven; and, which
is yet more, from Christ and (tod Himself.
. . . It is one of the most dreadful ag
gravations of the condition of the damned
that are banished from the presence of
the Lord and from the glory of His power.
Tho same is their condition also who aro
disunited from Christ liy being disunited
from His visible representative ” [the bish
op | —(Dodwcll).
1 adopt the clear and eoneiso statement
of the question ns given byPowell: (\pos.
Hue , p. 21)
•* The succession divines maintain, —
“1. That bishops are, by divine right,
au order superior to, distinct from, and
having powers, authority and rights incom
patible with presbyters, simply as presby
ter*:
“ 2. That the bishops of this order are
the sole successors of the apostles as
OEDAiNEiis of other ministers,and govern
ons both of pastors and people:
“3. That this succession is a personal
succession, viz. — that it is to bo traced
through an historical series of persons,
validly ordained as bishops, transmitting,
iu an unbroken line, this episcopal order
and power to the latost generations.
“ 4. That no ministry is valid, except it
have this cjnscojnil ordination ; and that
all ordinances and sac aments are vain ex
cept they bo administered by sneli episco
pally ordained ministers.’'
The first things to be looked iuto are
the name, order, and office of Apostle.
•‘The Greek word Apodolos, is from the
verb apostello. to send away, . . , sig
nifies, literally, one sent, that is, a ?nes
senger, ambassador. ... In this sense,
and in a higher sense also, it is applied to
the twelve.” —(Chapin). Oar Lord “named
them apostles,” (Lnkevi: 13); and they
are called the apostles, or the tireire, by
way of eminence; but more particularly
to mark their eminence they arc called
the apostles of Christ, in opposition to
apostles of men or of churches, (l Cor. i:
1; 2 Cor. i: 1; xi: 13, and many other
plant s). In a more general sense all the
preachers of the gospel, including “ the
twelve,” were called apostles, (Matt, xxiii:
31, compared with Lake xi: 40; which Dr.
Hammond, Whitby, A. Claik and others,
interpret to mean all preachi r*). The
same word was of common nse to signify
any messenger on public business. Says
Dr. Hammond on Luke vi: 13: “The
name (apostle) hath no more in it ” than
to “ signify messenger or legate. Among
the Jews all sorts if messengers are called
apostles." So the name conveys a very in
complete idea of the order and office of
“ the twelve.”
Paul, in noticing tho method on which
the body ot Christ, the Church, was
formed, gives some insight to the powers
and offices of the ministry. He says,
“ God hath set some in the Church, first
apostles, secondarily prophets, thirdly
evangelists, and pastors, and teachers,
after that miracles, then gifts of healings,
helps, governments, diversities of tongues
(1 Cor. xii: 28; Epli. iv: 2). These were
given “-For tho perfecting of the saints,
for the work of the ministry, for the edi
fying of the body of Christ.” (Eph. iv:
12 ) And again he says, “So we, being
many, are one body in Christ. . . . Hav
ing then gifts differing according to the
grace that is given to us, whether proph
ecy, let us prophesy according to the pro
portion of faith; or ministry, let ns wait
on onr ministering; or he that teacheth,
on teaching; or he that exhortetli, on ex
hortation,” etc. (Rom. xii:G-8).
Miraculous gifts were not conferred on
any exclusive class of the ministry. The
danghters of Philip had the gift of proph
eoy as well as Agabas. The lay-preacher
Apollos, as well as Paul, mightily con
vinced the Jews that Jesns was the Christ.
Stephen, the deacon, as well as Peter, the
apostle, “did great wonders and miracles
among the people.” (Acts vi; 8).
Sanibern (Kbtisliaw 'kintal?.
AU such extraordinary gifts were tem
porary, and ceased with the work of those
who were so highly distinguished and en
dowed by the Spirit of God. Exclusive
of these extraordinary gifts, what was the
difference between “ the twelve ” and the
rest of the ministry ? We find some dif
ference marked in the inspired language
of Peter, respecting the election of an
apostle in the place of Jadas, and in the
particulars of the Great Commission of
oat Lord to “the apostles.”
Turning to Acts (i: 15-26), we read that
Teter declares: “ Wherefore of these men
which,have companied with ns all the time
that the Lord Jesus went in and out
among ns, beginning from the baptism of
John, nnto that same day that he wae
taken np from ns, most one be ordained
to be a witness with us of his resurrec
tion.” The successor of Jadas was to be
qualified and competent to testify, from
personal knowledge and instrnction of the
Saviour, to all the doctrines He taught,
the miracles He wrought, the command-
ments He delivered, and the crowning
event and proof of the divinity of all, His
resurrection. The Church elected Mat
thias, “and he was numbered with the
eleven apostles.” They were to be “wit
nesses” in “Jerusalem, and in all Judea,
and in Samaria, and unto the uttermost part
of the earth." (Acts i: 8). There is no
record of a like election to fill any subse
quent vacancy in thß number of “ the
twelve;” and it is manifest that after the
death of all the personal attendants on
the whole ministry of our Saviour, no one
eonld be elected for like reasons. Hence,
the Succession bishops are
not successors of the apostles iu the par
ticulars enumerated as being necessary to
fit Matthias to succeed Judas.
Turning now to the Great Commission,
wo find it to contain all the authority of
the ministry to the end of the world.
Jesus, after His resurrection, stood in tho
midst of " the disciples,” who were as
assembled with closed doers for fear of
the Jews. “ Then said Jesus to them . . .
as my Father hath sent me, even so send
I you. And when He had said this, He
breathed on them, and saith unto them,
Receive ye the Holy Ghost; Whose soever
sins ye remit they are remitted unto them,
and whose soever sins ye retain, they are
retained.” (Johnxx: 19-23. Compare with
Matt, xvi: 19; xviii: 15-18). Tho com
memoration of our Lord’s suffering and
death with the emblems of bread an 1
wine, according to His commandment,
constitutes a particular part of the Great
Commission. Afterward “ the eleven
disciples went away iujtft Galilee into a
mountain where Jesus had appointed
them And Jesus came and
spake nnto '■horn, saying, All power i
given unto me in heaven and in eartli.
Go ye therefore, and teach all nations,
baptizing them in tlio namo of the Father,
and of the Son, and of the Holy Ghost:
teaching them to observe all things what
soever I have commanded yon: and, 10, I
am with yon always, even unto the end of
the world. Amen.” (Matt, xxviii: 1G 20),
“ But wait for tho promise of the Father,
which, saith ne, ye have heard of me.
. . . Ye shall be baptized with tho noly
Ghost not many days henco. . . . Ye
shall receive power after that the Holy
Ghost is come upon yon.” (Actsi: 4, 5,8).
See the fulfillment in second chapter of
Acts, and the interpretation of “the prom
ise of the Father” by Peter.
Thus were not only the twelve apostles,
but all the disciples, yonng and old men,
their sons, elanghters, handmaids and
servants, “filled with Ilia Holy Ghost,
and began to speak with other tongues, as
tho Spirit gave them utterance ” (Acts ii:
4, 17, 18); aud thus were all, “according
to tho proportion of faith,” prepared for
the active duties of the ministry.
The consideration of the terms of the
Great Commission, and Iheir applicabili
ty to the scheme of exclusive episcopal
descent from the apostles, will be ro
sumed in the next number.
However, it is convenient hero to no
tice the custom of “laying on of hands.”
We find a few instances related in Scrip
ture. Jesus laid his hands on little child
ren and blessed them. Ia Acts vi. it is
supposed that the apostles alone imposed
their hands on those appointed to be dea
cons; in Acts viii. and xix. the apostles
laid their hands on the converts. It is
to be noted that in tho case of the con
verts in Acts xix, they “ had not so much
as heard whether there be any Holy
Ghost.” Then they were re-baptized,
“and when Paul had laid his hands upon
them, the Holy Ghost came on them; and
they spake with tougues and prophesied.’
Why tho converts baptized by Philip
( Acts viii.) did not receive any miraculous
gifts, which was then uniformly implied
in receiving the Holy Ghost, until Peter
and John laid their hands on them, the
inspired writers have thought fit not to
reveal. But the mere practice of that an
cient custom after the age of miracles
could convey no spiritual gift; in ordina'
tion, cannot now communicate, of itself,
the Holy Spirit.
“Imposition of hands was a Jewish cere
mony, introduced, not by any divine au
thority,but by custom; it being the practice
among that people, whenever they prayed
to God for any person, to lay their hands
on his head. Onr Saviour observed the
same custom,both when He conferred His
blessing on children, and when He cared
the sick. The apostles likewise laid hands
on those upon whom they bestowed the
Holy Ghost, bnt it was a form accompa
nied by prayer, through which only the
blessing was obtained. And the apostles
themselves sometimes underwent the im
position of hands afresh, when they en
tered on aDy new design (Acts xiii: 2,3).
In the ancient Church, imposition of
hands, was practiced on persons when
they married; which custom the Abyssin
ans still observe. Bat this coremony of
layiDg on of hands is now restrained by
custom, chiefly to that imposition which
is practiced at the ordination of minis
ters.”-—(Watson’s Die.)
But the virtue of all the Christian or
dinances and tho gifts of grace, flow di
rectly from the Vine to the branches—
from Christ, the Head and the Life of His
members, by faith and the ministry of the
Spirit of life, and not through mere cere
monial observances. There is no record
of the from 1 imposition r.f hands on “the
twelve,” and “ tLe seventy.” The seven
deacons were “ full of tho Holy Ghost,”
PUBLISHED BY J. W. BURKE & COMPANY, FOR THE METHODIST EPISCOPAL CHHRCH, SOUTH.
MACON, GEORGIA, WEDNESDAY, SEPTEMBER 1, 1875.
before they were ordained. There are
numbers of instances in which the Holy
Ghost was imparted where no laying on
of hands is noted, and several of which
negative it. (See John xx: 22; Acts i: 23-
26; ii; iii: G-8; iv: 31; v: 11-16; x: 31; xiii:
52; xiv: 9, 10; xix: 11, 12).
Tbe Lord’s Prayer.
BY BEV. W. KNOX.
IV. The Name.
Having in the last two numbers, con -
sidered what is usually called the preface
to the liord.B prayer, but which might
perhaps be more properly denominated
the invocation , I will proceed to take up
its several petitions.
The first regards the name of God; and
our blessed Lord teaches us to pray that
it may be hallowed—kept holy —‘ Hallow
ed he Thy name."
The name—any, all, of the names by
wLich the Almighty is made known to ns,
or by which He is called, should ever be
held sacred, and treated with the most
profouud reverence by all intelligent be
ings in the vast universe. Hence, one of
the Ten Commandments which He an
nounced, amid the smoke and clonds of
Sinai’s trembling mountain, preceded by
mighty thnnderings and the clangor of
tint unseen trumpet, “sonndiug long and
waxing louder and louder,” and which He
engraved with His own finger on two
tablets of stone, is,—“Thou shait not take
the name of the Loud thy God in vain;
fur she LoiiD will not hold him guiltless
than inketh His name in vain.” Ex. xx 7.
The name of God—and when I say
name, I mean any or all of His names—is
to be reverenced, not, —let it be carefully
understood, —because of any sanctity
with which it simply as a name is invested,
—but because of tbe great and holy Being,
of whom it is in some sort the representa
tive. The name being put metonymically
for Him to whom it is ascribed, derives all
its sacredness from that relation, and is
entitled to reverence because only of the
reverence due to Him. Therefore, to
slight or affront the name of God, or to
“take His name in vain,” —to treat with
contnmely or disrespect any of the names
by which He has been pleased to reveal
Himself to men, is to put Blight or affront
upon Him, —is to treat with contnmely
and disrespect the great and glorious
Being, whoso namos are irreverently need.
Furthermore, the neglect or failure to
properly reverence or hallow His name, is
a neglect cr failure to pay proper rever
ence to Himself.
Again; we should lore the name of God,
as it is properly tho representative of
Himself; and the love wo have for Him,
as our glorious Creator, ns onr kind Pre
server, and especially as cur all-mt-rcifnl
Saviour, should induce ns to honor His
name ourselves, and to wish to see it hal
lowed by all others. Consequently, wo
may well be taught to pray, “Hallowed
be Thy name.”
The Israelites, in so far as one of the
names of God is concerned, carried their
notions beyond all commendable, or, per
haps, justifiiblo limits. I refer to the
ns in \ which in our present English ver
sion of the Old Testament scriptures is
rendered, Lord, and distinguished by be
ing printed in small capitals— Loud. It
was called the sacred Telragrammaton, or
Word of four Utters-, and from some super
stitious feeling, it was not allowed to be
pronounced or spoken: I say superstitious,
because a sober view of things could not
fail to show, that as the name is bnt the
representative of the great unseen and
holy One, all the names by which He has
been pleased to make Himself known are
equally sacred; and that to attach a sanc
tity to one that is not ascribed to another,
is but a superstitions veneration for a
name, rather than a proper feeling of
reverence for Him of whom the name is
only the representative. Nothing either
but a misapprehension of the true mean
ing of the Third Commandment could
have led to this superstitions observance;
for the commandment does not apply to
that name more than another. It is just
as much a sin to take any of His names in
vain, as it jast alike denotes the want of a
true respect for Him whose name is
spoken.
This superstitious conduct of theirs
seems to have caused an irreparable loss
to the Christian world, i. e., the less of
the true pronunciation and real meaning
of that important name. It cannot now
be definitely ascertained, whether it
should be pronounced Jehovah or Yeho
vah, —He who is, the self existing Be
ing, or whether it should bo called Yahveh
or Yehvth, —He who well be, the Coming
One.
As the Hebrew alphabet contained no
vowels, and as their substitutes, vowel
points, were not supplied until after the
language ceaied to be a spoken one, it is
easy to see how the pronunciation of a
word, and with it its meaning should be
lost, when especially that word was not
allowed to be spoken. The two words
mentioned, though different in meaning,
were composed of precisely the {same
Hebrew characters; and there was no way
of distinguishing them except by the pro
nunciation. This being unknown, or not
certainly known, it cannot now be posi
tively asserted that the one or the other
is the true name, though Yahreli, os I
think, has most to support it. The name
was a memorial name, and was to con
tinue such throughout all generations.
(See Ex. iii, 15 ) Now, the Lord Jesus
Christ was the great and glorious Coming
One to all who lived before His manifesta
tion in the flesh; He has been the great
and glorions Coming One to all who have
lived since His first appearance; and He
will be the great and glorions Conning One
to all who may live hereufter, until time
itself shall be no mere, and “He shall
come the second time, without sin unto
salvation;” —“for this is My name forever,
and this is My memorial onto all genera
tions.”
But this is rather a aido issue, such as
lam not accustomed to make. I trust,
however, I shall be excused on account of
its importance. My object was to show how
sadly the Israelites of old misapprehended
the true import of the commandment.
Sack expressions an,—o Lord, my God,
great God, and we may include. O Jleaven,
good Heaven grnc'ovs Heaven, rs put
metnnymioHliy < r names of G 0,7. i.re all
of I hem violations of the third Command
ment, when nsed as mere expletives,
whether in ordinary conversation or writ
ing, whether in prayer or in preaching.
I have a sort of indistinct recollection of
the anecdote of a little boy who When be
was askod on returning from church, how
ho liked the sermon, replied,—“Verv
well; bnt the preacher cursed so.” Tbe
frequent nse of snoh expressions as I have
mentioned above, sounded to him very
much like cursing or swearing. I have
myself sometimes been made to shudder,
to shrink within myself, on hearing other -
wise good men and excellent preachers,
thoughtlessly indulge in this way,—really
“taking the name of the Lord in vain,’’
while preaching against it. Well may we
pray, earnestly and constantly pray, "Hal
lowed he Thy name.”
We are tc ; lad: here the invocation,- ■
0 Jesus! — 0 Christ! -Jesus of
and snch like, as being equally objection
able, eqnnlly sinful. We are to “know
Him no more after the flesh.” Howewr
terms of familiarity or of irreverence may
have been tolerated in the days of Hi g
incarnation, yet now that He has been
glorified and become the representative'
of glorified humanity, having “obtained
a name that is above every name,” and
re-assumed His proper equality with the
Father, His name is to be equally hal
lowed.
The holy name of God—holy as repre
senting a Being of infinite holiness—
should ever be hallowed by us and by all.
I eonld not but respect the man wlrs,
though not professing to boa Christian,
invariably took off his hat when passing a
house of Christian worship. Was it super
stition? lam sure it was not; for it wis
reverence, not for a house, but for the
holy BeiDg worshipped there. So also, I
honor the man who pauses, as if witft
sacred awe, whenever he has occasion fo
pronounce the nnme, or any of the names,
of the Supreme Ruler of tbe universe, and
who utters that name with a feeling of
reverence for Him whose name be calls.
It may be said here, that of ali the idle,
unprofitable habits to which a man can
become addicted, nono can well be mope
unprofitable and useless than that of pro
fane swearing,—the taking of “tho Dame
of God in vain.” If a man wishes in fue
most speedy way to obtain notoriety as a
wicked man, perhaps tbero are no other
means by which he can more readily grin
the unenviable reputation. Bnt whore- is
tho benefit? Is any one more apt to bo
believed, because ho affirms what no says
by an oath? Why, a doubt is implied in
the very fact of his doing so. It is a tacit
acknowledgment that ho is not himself
very reliable, or that what he is saying is
so doubtful that it needs confirmation.
If he thinks that an oatli is needed to give
his words credibility, others will cone’ de
that something more than his oatli is
necessary to induce them to recoivo it.
now important is it that children shonld
bo tanglit both by precept and example lo
reverenco the namo of the great Being
who made them! The author of these
articles has no recollection of ever swear
ing nn oath. He owes this to tho instruc
tions of a mol her. Once he said, “ by
George," in the presence of some of his
schoolmates, aud they canglit at it with
avidity, supposing that he had said some
thing else. They were accustomed to
swear, and they re joiced over him, when
as they thought he had done the same.
They were mistaken; bnt without trying
to explain, he was careful never to speak
tho words again. There were times when
he almost wiihed he could swear like
other boys, and thus escape their ridicule.
A reverenco, however, for tho name of the
Lord, had been too deeply implanted by a
mother’s hand into the profoundest depths
of his moral nature, ever to allow him to
speak that name in sport or play.
To conclude this number:—To pray that
the name of the Lord may be hallowed, is
to pray that it may be universally held as
sacred, —is to pray that we ourselves and
all others may est< on it as the highest,
the best, the most sacred of all names, —
may ever lreat it with the utmost rever
enco and love, as the representative of the
great and glorious Fatlnr of all, —of Him
whom our precious Redeemer, Saviour,
Brother, Friend, had just instructed His
disciples, and through them His followers
in every age, to call “Father,” — “our
Father,” —“onr Father which art in Hea
ven." — “Hallowed be Thy name.”
Sanctification, Holiness, Regen
eration.
An article appeared in tho Advocate of
the 28th July, under the above heading,
in which several questions are put to
the Church, by one writing over the sig
nature cf “Inquirer.” As one of that
body, and looking fo its Head for heljy, I
will attempt a reply, although I shall not
promise to do so methodically. The first
three questions are the leading ones, and,
perhaps, answered, will embrace nearly, if
not all tho important points under con
sideration. Tlioy are: “What, if any, is
the difference of signification between the
above and other similar terms so com
monly employed ? Do the Scriptures
teach that regeneration is an inferior
grace, wanting tho aid of sanctification,
or holiness, in order to its completion ?
And, if so, is sanctification a growth, or
an immediate gift, in answer to faith, as
in regeneration ?” There is a close anal
ogy between natural and supernatural
things; “For the invisible things of Him
from the creation of the world are clearly
seen, being understood by the things that
are made, even His eternal power and
godhead.” Now, in the natural world,we
have infancy, childhood or youth, and
manhood: corresponding to them in the
spiritanl.is faith,regeneration and holiness
or perfection, sanctification, etc. Then
in the 13th verse of the Kl h chapter of
Ist Corinthians, we have: “And now abi
deth faith, hope, charity, these three; bnt
the greatest of these is charity.” Faith
in this verse, answers to faith above,
hope to regeneration, and charity, or per
fect love which is the bond of perfect
ness, to holiness, sanctification, etc. In
this verse charity is declared to be the
greatest of the three; and in Ist Timothy
it is said that “ the end of the command
ment is charity out of a pure heart, and
of a good oonscienoe, nnd of faith un
feigned.” But faith is the stepping-stone
to the other twr; “ For without faith it is
impossible to please God.” Now, all men
have a degree o f faith, but all faith is not
saving faith. Faith, so to speak, is the
hand by which wo take spiritual things,
bnt we can have the hand without putting
it in motion. The young ruler who came
to Christ and wished to know the condi
tion of salvation, when told what to do,
refused to extendjhis hand, and therefore,
Christ the hope of glory, was not formed
in his sonl. Faith put into exercise,
which is saving faith, brings regent ration
or hope, and the Scriptures, declare that
we are saved by hope; bnt yet, hope, as
we have seen, is not the end of the com
mandments, but “ charity out of a pure
hear;.,” etc. Again, faith may be com
pared to Israel in Egypt, before starting
for the land of promise, but having it in
view; Hope, to Israel, after they had
been baptized nnto Moses in the cload and
in the sea, and were in Inll march for
Canaan; bnt holiness, to Canaan in pos
session. St. JPanl says, the whole com
mandment is word, even
in this: “ Thou Bhalt love thy neighbor
as thyself;” and that “ love is the fulfill
ing of the law;” and St. John: that “per
fect love casteth ont all fear.” And this
is holiness. Holiness is not what a good
.many suppose it to be: angelic or sinless
perfection. David does not say blessed is
the man that does not sin; bnt blessed is
the man to whom God does not impute
sin. It is to have a perfect mind to do
the will of God; that can say “not my will,
bnt thine O God be done.” It is the state
of perfect obedience ; not to the letter,
bnt to the spirit of the law, kept by the
heart, however far we may fall short in the
act itself. God looks at the intent and
not at the rcsnlt. A ehild may be a per
fectly obedient child, and yet a very awk
ward one; or he may, throngh ignorance,
weakness, or some other canse, fail to
keep the commands of a parent as in
tended. God, who is a just God, and
who is omniscient, and omnipresent, is
aware of all these things and does not re
quire impossibilities of any one. All that
He asks of any one at any time is to do
the best he is capable of, all things con
sidered. Finally, this is the state in
which we can walk, “With a conscience
void of offense toward God and toward
man,” wherein we can say: “ I have fought
a good fight, I have finished my course:
henceforth there is laid up for me a crown
of righteousness, which the Lord, tho
righteous Judge shall give me at that
day: and not to me only, bnt nnto all
them also that love His appearing.” Now,
as to ho w this state is reached. Like all
spiritual gifts, it is by an|act of faith. But
it takes strong faith; the faith,so to speak,
of a Joshua. “The kingdom of heaven
sufferoth violence, and the violent take
it by force.” Thus far it is a growth,
and is attainable by all whose faith reaches
the proper strength. Jas. L, Reese.
‘Re niiniscencesof .T.W.Talley.”
Mr. Editor: There is one fact stated in
Mr. Talley’s reminiscences, of which a
permanent record shonld bo made for tho
nse of some future historian. As Mr.
Smith is writing the history of Methodism
in Georgia, I hopo lie will make a note of
it. I allude to tho fact—“ Who first pro
posed to build tho * Georgia Female Col
lege” ’ —for 6uch was the original name of
the “Wesleyan Female Collego.”
There was, at one time, a controversy
in one of the Macon papers, as to its pa
ternity. One writer, a Mr. Edwards,
claimed the honor for Mr. Jerry Cowles
—then a prominent citizen of Macon,and
one of the wannest friends and advocates
of the enterprise. Tho other, whose
name I do not recollect, insisted that it
originated with Bishop Pierce. Neither
succeeded in nuking ont a clear case.
The minnte and cireumstential statement
of Mr. Talley settled tho qneslion for the
first time. The honor is due to Rev Eli
jah Sinclair. Those who knew Air. S.,
know that he was the very sort of man to
originate such an enterprise.
Mr. Talley is mistaken, however, as to
Daniel Chandler's oration on “ Female
Education ” being delivered at the time
of his graduating, na graduated ia Ath
ens as early as 1826 or '27. Ia 1835 he
had acquired distinction as a lawyer, and
was selected to deliver the annual literary
address before tbe Dcmosthenian and Phi
Kappa societies the day after Commence
ment. His subject was “Female Educa
tion.” 110 argued its importance from
woman’s capacities—her necessities—
man’s necessities in social aud domestio
life—to qualify her for the duties of wife
and mother in giving character to the
rising generation—to qualify her to write
books for the young—for the conservative
influence sho would exert on society at
large, etc. He stated, that while there
were over sixty colleges for males in the
United States, with ample philosophical
and chemical apparatus, and extensive
libraries, there existed not a single one'
for females.
The oration mids a profound impres
sion on the audience; and when the Phi
Kappa society adj rnroel to its hall, Hon.
John McPherson Berrien moved that five
thousand copies be published at the ex
pense of the society. A considerable
number of copies was sent to Mr. Grif
fin, a book merchant in Macon, for dis
tribution. These were read, and became
tho subject of thought and conversation.
The editors from various sections, who
attended the Commencement, landed the
oration in their editorials; but Mr. Sinclair
was the first to give shape and substance to
the idea. From him came the proposi
tion to proceed at once to build the
“ Georgia Female College.” And it would
bo only an honor due, if the citizens of
Macon, c.r trustees, should have the iact
inscribed on a marble tablet and conspic
uously inserted in the College wall. Who
will move in this little tribute ?
The Female College in Cincinnati was
not built until three years after the one
in Macon; yet the Wesleyan Female Col
lege has graduated twice as many as the
former. Previons to this, the most cele
brated school for young ladies in the Uni
ted States was Mrs. Emma Willard’s, in
New York. Yet her graduats could only
enter the Junior Class in Maeon.
When the enterprise was commenced,
the oonntry was in a most flourishing con
dition. Cotton was high, with tho pros
pect of reaching still higher figures. Had
times continued five or six years longer as
they were then, not only would the build
ing have been promptly paid for, bat the
oollege would have beea well endowed-
But ootton suddenly fell from 18 to 7 ets.,
and left the trustees greatly embarrassed.
After all the begging and pleading that
could be done to raise money, there re
mained, as late as 1812, a mortgage on the
building for 818,000. Mr. Elam Alexan
der, the gentleman who had done the
wood work, was very impatient for his
money, and was threatening to foreclose.
He offered, however, to take 810,000 cash
for the mortgage. It was said that a sis
ter denomination was ready to purchase.
What was to be done ? After seven years’
labor, and so much expense,with the Col
lege in successful operation, was all to be
lost for the want of 810,000 ? One of its
warmest friends, a gentleman who bad
in its early days volunteered bis services,
and traveled six months at his own ex
pense, to beg from house to house for the
College, had recent’/ moved to Alabama,
where he had invested all he had (about
810,000) in a plantation and negroes. He
offered to give np everything to Mr. Alex'-,
ander for the mortgage, and to risk being'
reimbursed by the Ohurcb. The offer
was declined on account of the distant
location of the property. The prospect
was gloomy, indeed, when Mr. Jamos
Everet, of Fort Valley, Houston county,
Ga., advanced the 810,000, and took the
mortgage. He then had the College re
ohartered by the Legislature,and changed
the name from the “ Georgia Female Col
lege,” to the “Wesleyan Female College.”
Under the present charter, I understand,
the trustees have no power to involve the
College in debt.
Soon after the College was built tbe
City Council gave it the valley in front of
the bnilding, including the spring, and
extending nearly to Cotton Avenue. The
trustees employed a gardnor who put tho
spring in order for use, cleared up the
ground, and laid it out iu walks. The
want of money prevented the grounds
being put iu such order as to satisfy the
Council. They cancelled the donation and
sold ont the grounds in lots!
As this was the only Female College in
existence, and was expected to be patron
ized by all classes, it was thought best to
have tho different leading denominations
represented in tho Faculty. The experi
ment did not work well, and it was found
necessary to conduct it as a Methodist in
stitution.
Small as was tho tuition (C think 850 a
year), and entirely dependent as were the
Faculty on this for tlioir salaries, they
made it a rule to give tho tuition to any
poor girl of good character, who wished
to prepare herself for teaching. In its
feeblest days, there were never less than
sixteen beneficiaries in the College; and
since then, I’ believe the number has
greatly increased. What a noble charity!
In some respects the original pro
gramme of the College has never been
carried ont. There was to have been, a
Millinery and Han Luamakei's department ;
also a Culinary department, as an adjunct
ol chemistry. It was hoped to make a
knowledge of domestic duties fashiona
ble, by making it a scientific jaccomplisli
ment. For the first two years a regular
milliner and mantua-maker was employed;
and the first class that graduated were ex
perts with tho scissors and needle. There
being no extra charge for this department,
the want of money compelled the trustees
to discontinue it; and for the same reason,
the Culinary department was never filled.
Air. Talley justly extols the extempore
address of Col. A. H. Chapel. Though
forty years have passed, a compliment he
paid to woman has never been forgotten.
He said, “If she has shut man out of one
Paradise, she has opened to him a thou
sand others. M.
Rain! Rain!! Rain!!!
Ram, rain, rain. For days and weeks
the earth has been deluged with water.
From all parts of tho United States as
well as from Europe the intelligence is
brought of storms and floods, of devasta
tion and distress. Cyclones, unparalleled ;
in the history of onr land, have bßen
sweeping over ns, destroying both life and
property. Financial disasters have come
upon seme of the strongest commercial
houses in this country and Europe. Cot
ton mills have suspended operations,
throwing thousands out of employment.
The merchant stands idle behind the
counter. Tho farmer’s prospects for a
fine crop have been ent off by the drought
or by the flood. Tho manufacturer is
losing money, or has snspended the work
of his foundry, or his mills. Alen high
in poeilion are piovon to be scoundrels.
The pulpit itself is degraded by some
whom we believed to be pure and virtuous.
The yellow fever is spreading, and already
whispers of cholera may be heard in the
distance.
What does all this mean? Will the
bread give out in tbe pantry ? Will our
bills go to protest ? Will we be pinched by
poverty, and mocked by i fit ctioi:? Where
is our God that all these wees should
come upon us? Wuat have we done, or
what Bre we doing to merit such punish
ment ? Has God thrown the reins of
government to the spirit of evil? Thoughts
like these have no doubt forced themselves
upon more than one anxious heart during
all thc-se troubles. Others of ns may
very soon bo called upon to answer them.
It is comparatively easy to trust God when
our barns are full. We can feel very
religious when trade is active, or our crops
are fine. But when onr expectations end
in disappointment, and distress and dis
aster come upon ns, the very best of ns
prove ourselves very much of pagans after
all.
But the discipline of life is more im
portant than full barns and active trade.
The drought may bring u- tidier blessings
than the fructifying show rs. The flood
may sweep away greater evils lhan it leaves
behind. Cyclones miy devastate onr pro
perty, but they may at the same time
leave a rich blessing behind them. The
grasshopper may rob ns of bread, but this
discipline m-ty bring ns to appreciate
more highly 'he bread of life. The dis
asters which God permits to come upon
ns, will teach us many valuable lessons,
which we would hardly learn so well were
it not for their wholesome tuition.
However the world may go, whatever
may be onr own distresses, let ns learn
the lesson that God reigns. Everything
may seem in much confusion to our eyes;
we may not be able to interpret these
mysterious providences; but nevertheless,
God holds the reins of government.
These things are in accordance with nis
will, and God is still for His people, how
ever much appearances may be to the con-
irary. To bring into a brighter light, it is
often necessary to lead through great
darkness. The darkness and the light are
both alike nnto God. He knows whither
he leads ns. Whatever the issue may be
with respect to ns, His name shall be glori
fied,and His kingdom shall be established.
Crops may fail, machinery may stop,
floods may devastate, noise and confusion
may fill all the earth, bnt the machinery
of God’s government moves on without a
jar or a sound.
Let ns then learn the lesson of trnst.
With less money in your pocket, or cotton
in the gin-house, learn to trust the Giver
of all good gifts more implicitly than ever.
Happy the man wavers not in
the great trials of the man
whose anchor holds amid all these waves
and billows of distress and ruin. Thrice
happy lie, who can view his ruin with
calmness and say with Job, “the Lord
gave, and the Lord hath taken away,
blessed be the name of the Lord.”
The cyclone which sweeps across our
fields and forests, tears np some sturdy
trees by the roots. Others, it breaks in
pieces. Others however, are only strength
ened in their hold npon mother earth by
the violence of the storm. The disasters
of the times, political, financial, social, or
religious, may uproot the faith of some;
may shatter that of others; but the
great mass of God’s people will only take
a deeper and firmer hold upon His pro
mises, because of the efforts of the enemy
to dislodge them.
Let us learn the lessen of benevolence.
You may be one of the favored ones.
Yonr barns may be full, while your neigh
bor’s may be well-nigh empty. Yonr ship
may land safely, while your neighbor’s
may go down. You may have bread to
eat, while thousands will go to bed hun
gry. They have claims upon you. God
gives you this opportunity for cultivating
a spirit of trne, self-denying benevolence.
He is testing yonr love, yonr charity.
Will it stand the test? Will the poor sit
at yonr gates unfed, while yon have bread
and to spare? Will the canse of Christ
suffer for money, while yonr pocket is
nnempty? Let ns hope not. “The times
are hard,” is less an excuse for a want of
benevolence, than it is an argument for
increased liberality. Because “the times
are hard,” onr liberality should abonnd
more and more. If times were easy, and
crops bountiful, and money plenty, there
wonld be less demand for our alms and
contributions. But if we feel the strin
gency of the times, may not others feel it
ten-fold more severely? And does not
duty demand that we share liberally with
our less fortunate friends? If economy
be necessary will we begin by economizing
in onr benevolenoe? Shall we retrench
by redneiog onr Church contributions,
rather than our tobacco bill? God forbid 1
Aly brother, God may be trying you and
me as by fire. What will be the result?
What proportion is gold and what dross?
Whon the test is completed, and tho dross
is removed, how much will bo left?
W. D. Kirkland
A Good Text.—Where is the
Prcaelicr ?
One year ago, Oxford, in England, wit
nessed a remarkable gathering of Christian
men from several nations. Our purpose
is not to spoak of the object, or results,
of this assembly. We quote a few sen
tences from one of tho speakers, a Ger
man : “ A good soldier is one who perfect
ly obeys his commander. I had to stand
twenty-four hours before Paris, almost
without moving an oye. The power of a
soldier is in his obodieneo. The power of
a Christian is in oomplete surrender and
obedience.”
There were present on that occasion i
some French Christians, in all the ardor
of their patriotism and their piety. It is
easy to imagine ono of them as startled
by the illustration jast given. The French
men gave the German brother * “ audi
ence unto this word,” Paris. Alas 1 that
every generation, evory nation, should
have its word, which dethrones reason,
and kindles passion ! Of course, every
French listener began to soliloquize at
once : “ Aha ! you were in the army that
besieged Paris. lam glad I have found
you out. I have been sitting by your side
as a Christian brother. Bnt hereafter I
will know whore to place you."
A few weeks ago, a similar meeting was
held at Brighton, Eagland. A fall re
port of its proceedings has not been
published. Hore is a sentence from a
harried notice which appears in an Eng
lish magazine :
“ The German chaplains removed their
military badges, out of consideration for
their brethren from Franco, and the
French pastors said that for tho first time,
all the remaining bitterness engendered
by tli9 war, had passed away, so that they
could with all their hearts, embrace their
German brethren with the feeling of be
ing perfectly at one in Christ.”
Air. Editor, if I had the mental and
moral illumination, which would enable
me to write for your paper one column
worthy of this text, how gladly would
that oolnmn be written 1 I would sooner
nndertake, however, to write a dozen
Fourth-of-July speeches, sacred and secu
lar, or to make all tho old men and women
in tho country cry, and all the yonng men
and women applaud, than to attempt that
column.
Bnt there must be somewhere, a writer
who can rise to this high argument. There
is strong internal evidence, to make it
probable, that he has not written much
for the papers daring the last few years.
Now is his golden opportunity. Let him
look over his wide theme, with “ eyes
purged with eye-salve,” and write for the
“ Glory of God, and the relief of man’s
estate.” Jay.
* Ats xxil: 22.
The Christian is often ready to say,
with Gideon, “If God be with me, why
has all this befallen me? Wny do I find
such struggling of sin within me?” The
answer is soon given—because you are a
wrestler, not a conqueror. When one is
made a Christian, he is not called to tri
umph over his slain enemies, but carried
into the field to meet and fight them.
The state ot grace is the commencing a
war against sin, not the ending it. Your
soul may take comfort in this, that you
are a wrestler; this struggling within you
doth evidenoe two contrary natures —the
ono from earth, earthly; the other from
heaven, heavenly. Yea, for thy farther
comfort kuow, though thy corrupt nature
be the elder, it shall serve the younger.
— Gurnall.
P. M. KENNEDY, D. D., Editor
•*. W BilßliC, Assistant Editor
WHOLE NUMBER 1959
What the Advanced Thinkers
Cannot I)o.
Daring the latter part of his protrnotod
and serious illness, Dr. Guthrie, of Edin
burgh, spent mnch of his time in prayer,
both when alone and with his family and
friends. Often in the midst of conversa
tion he wonld break ont in ejaculatory
prayer. His love for Christ and his love
for Bis friends, and sense of constant need
of help from above, kept him very near
the throne in both prayer and praise.
One day, reference having been made lo
the godless theories of Tyndall and the
unbelieving scientists as to the “physical
prayer test,” the Doctor, in his strongest
way, expressed his dissent from them as
“nnscriptural and presumptuous,” and
then said, with deep fervor: “Ha! theso
advanced thinkers! they have not robbed
me of my comfort!” In the same devout
spirit when still nearer his decease, ho
wished for the soft, sweet strains of hc/Iy
music, and said: “Just give me a bairh’s
hymn!” At his grave, two hundred ijind
thirty children of the “Original Bagged
Schools,” whieh he founded, sang: “There
is a happy land, far, far away;” and a
little resoned boy and girl, “laid a wreath
upon the green sod” that covered the once
Btately form of their great, good friend.
These are tho experiences and tho
scenes for which prayerless philosophy
makes and can make no provision. Thank
God, they cannot take away the oomfort
of prayer and of “the bairns’ hymns”
from the least of God’s dear children I
Christian lutelligencer.
Miscellanea.
Osaka, Japan, with a population of
330,000, has 1,380 Buddhist temples, and
538 temples of the ancient Sinto faith.
A Chinese teaoher told Dr. Dean that
the Bible could not be so ancient a book,
after all, because tho first chapter of Ro
mans gave an account of Chinese conduct
such as tho missionary could only havo
writton after fall acquaintance With the
people.
A memorial, signed by 140,481 mem
bers of the Church of England, has been
addressed to the Queen, praying her maj
esty not to countenance the proposals to
legalize the nse of oncharistic vestments
and the eastward position of the celebrant
at holy commnnion.
A pious cottager residing in the midst
of a lone and dreary heath was asked by
a visitor: “Are you not sometimes afraid
in your lonelv situation, especially in tho
winter?” “O, no!” he replied, “for faith
shuts the doer at night, and mercy opens
it in the morning.”
According to the Brooklyn Eagle, there
aro in that city 225 churches whose aggre
gate expenditure for mnsie is annually
9170,850, or an average of about 9750 to
each church. The most expensive choir
costs about 98,000, the next 90,000, tho
next 95,000, and so they run down tho
scale to nearly nothing.
Dr. Wm. Butler, of Mexico, is calling
for aid to translate and print Mr. Wesley’s
sermons into the language of Mexico. If
he had 9500 ho wonld venture to com
mence tho effort. “Binney’s Theological
Compend” lias been translated into Span
ish by Dr. W. H. Cooper, formerly of tho
Alexican Mission, now of Chicago.
Muller of Bristol, England, whose “Life
of Faith” created snoha sensation a few
years ago, has received daring the past
year 9250,000 in the daily offerings of those
unknown to him, for the care of tho six
institutions which he has successively es
tablished. Since 1839 he has received as
voluntary offerings and expended nearly
94,000,000.
It is stated that Rhode Island has in
her Sunday-schools some two thousand
more persons than are enrolled as of
school age within her borders. This in
dicates either that the children aro gath
ered in with more than usual success, or
that the adults are more faithful, Sunday
sehcol-wise than is their custom. Either
indication is a good one.
Spanish speaking preachers are in de
mand and are likely to be in increasing
demand—for Brazil, the Argentine Re
public, Central America, and Mexico. No
butter service can at this time be rendered
for the promotion of tbe temporal and
spiritual interests of those countries than
by furnishing them at their great centers
with American Frotestant-missionaries.
Tho will of the late Robert H. Ives, of
Providence, R. 1., gives a bequest of
§9,000 to the l’rotestsnt Episcopal Board
of Missions, ono of 910,000 to tho trustees
of the Church ol the Redeemer in Provi
dence as a fund for the support of tho
rector, conditional that the church shall
not becorno a ritualistic one, 95.000 to tbe
present rec’or, and 9500 to Bishop Clark.
It is the Religious Herald that perpe
trates the act of cruelty recorded below,
and now boasteth of it. The crnel man
says “a church recently sent ns a series of
complimentary resolutions, which we sent
into the waste basket; but as no member
of said chnrcb takes the Herald, it was
some time beforo they learned the fate of
theirresolutions. Of course their feelings
were hurt, but none of them stopped their
paper.”
An English vagrant of long experience
and perhaps with literary aspirations
comes ont with “Confessions” both amus
ing and instructive. Ho sums up all with
the old moral that people who give alms
indiscriminately are far more to blame
than the recipients, and attributes his own
sncoesß as a trained beggar to people’s
ignorance of this troth. While subscrib
ing himself the most worthless of beings,
he evidently has a touch of sympathy for
those honest and deserving members of
his fraternity who can easily be distin
guished from rogues by charitable people,
if they will take tho pains, and who really
need alms.
The delegates to the grand Presbyteri
an conference, assembled to unite into
one alliance all the branches of that body,
met in London, England, a few weeks ago.
The American churches were well repre
sented. It was voted to form an alliance
of all Roformed Presbyterian churches of
the world. Rev. Dr. MeOosh presided
over the council, making a speech, in
which he traced the riso and progress of
the idea in favor of union. The objects
of tho alliance will bo principally to aid
weak and oppressed churches, eolleet and
distribute information about the church,
and entertain all questions relating to the
work of evangelization. The name adopt
ed for the new organization is, “Alliance
of the Reformed Church Throughout the
World.”
The English Conference met at Shef
field, July 28. Rev. Gervase Smith wib
elected President by a largo majority.
The Christian Guardian says of Mr,
Smith: “He has a large number of friends
on this side of the Atlantio who will bo
gratified at tbe intelligence that he has
succeeded his distinguished friend in the
highest office of the Conference. It is a
very interesting coincidence, that Dr.
Punshon and Mr. Smith, who were school
fellows iu boyhood and fast friends ever
since, shonld be so intimately associated
in the highest offices of the Conference to
whiah they belong. Mr. Smith has for
the last two years discharged the duties of
Secretary of the Conference with an ability
and tact that gave an earnest of efficiency
in the still higher office to which the votes
of his brethren have elevated him, He
has also for some years past rendered the
Church valuable services as Secretary of
the Metropolitan Chapel Building Fand.
At the present interesting period in tho
history of Euglish Methodism, we have
no doubt he will prove a judicious pilot—
staunchly conservative of all that is vital
and essential iu the principles and discip
line of Methodism, and \ et not without au
intelligent recognition of circumstances
and their claims.”